How was Roman slavery different from American slavery in the 1800s? Both were "chattel" slavery. In real estate lingo, chattels are moveable items a seller takes with him—such as livestock. The word "chattel" comes from the French word for cows (you can hear it in the related word, "cattle"). All enslaved people in the Roman Empire were considered "chattel," meaning they were legally categorized as absolute property with few legal rights, could not refuse labor, and were treated as commodities that could be bought, sold, traded, or inherited (just like cattle). The differences are that: 1) American slavery was race-based, whereas Roman slavery usually came as the result of conquest, debt, or being born into it. 2) Roman slavery had a much more accessible legal pathway to freedom (Roman slaves were generally permitted to do outside work for pay, and were often able to save enough to buy their freedom). 3) Roman slaves were often much better educated than their masters, and were commonly entrusted with huge responsibilities. In contrast, it was illegal to educate American slaves. Thomas Sowel: "Although slavery was a worldwide institution for thousands of years, nowhere in the world was slavery a controversial issue prior to the 18th century. People of every race and color were enslaved—and enslaved others. White people were still being bought and sold as slaves in the Ottoman Empire, decades after American blacks were freed." Modern Application: For all practical purposes, slavery has been illegal in the United States since 1865. Unless a Christian is in prison, the closest application we can make today for this text is to the employee/employer relationship (or per

The sermon contrasts the harsh legalism of religious cults with the boundless grace and forgiveness offered through Jesus Christ. Using the parable of the unforgiving servant from Matthew 18, it emphasizes that believers must extend mercy to others just as God has forgiven them, regardless of personal offenses or societal differences. The speaker warns against self-righteousness and judgmental attitudes within the church, urging a posture of humility and active love toward those outside the faith. It challenges the audience to maintain spiritual zeal, viewing daily life as an opportunity to demonstrate Christ's love rather than condemning others. Ultimately, the message calls for a transformative heart that reflects God's compassion to a world often misled by cultural narratives.

Sunday Morning Worship at Covenant Church (Burbank, CA) — July 5, 2026. Rev. Brooks Pipher preaches "Trusting & Doing" from Deuteronomy 15:1–18, continuing our expository series through Deuteronomy — God's call to open-handed generosity, the release of debts, and freedom for the bondservant, as His people trust in the Lord and do His commands. Covenant Church is a Reformed congregation (Associate Reformed Presbyterian / ARP) in Burbank, California, gathering for worship every Lord's Day at 10 AM and 6 PM at 160 S. Victory Blvd., Burbank, CA 91502. More sermons, service times, and how to visit: https://www.covenantburbank.com Scripture: Deuteronomy 15:1–18. Preached by Rev. Brooks Pipher.

God has smiled on our republic. We owe a debt of gratitude and obedience to Him. This message follows closely one by Richard Furman delivered in 1802.

The Year of Jubilee is traced to Moses' writing in Exodus and Leviticus. Isaiah refers to it in Isaiah 61:1-2. Jesus identified His liberating work by it in Luke 4:17-19. Every fiftieth year Israel was supposed to let the year be a year-long Sabbath. All debts were to be forgiven, all land was to be returned to the family estates, all slaves were to be freed. No record exists showing Israel kept Jubilee. This Sabbath of Sabbaths pointed to Christ the spiritual Jubilee.

Persecution and suffering for believers is explored by examining the death of John the Baptist in Mark 6 alongside several New Testament passages on endurance. It establishes that hardship is not a sign of God's disfavor but often accompanies a godly life, serving as a test that produces character and hope. The preacher emphasizes that God will ultimately avenge the suffering of His people and grant them eternal rewards. Central to this message is the theological distinction between John's martyrdom and Christ's atoning death, which paid the debt for sin. The discourse concludes with an encouragement to trust in God's mercy and the future hope of eternal life despite present trials.

The depth of our sin is exceeded only by the depth of God's mercy in Jesus, enabling us to forgive others as He has forgiven us.

1. A remaining debt, v.8. 2. The Law summarised, v.9. 3. The Law obeyed, v.10.

We all owe debts to people, banks, and all sorts of reason why we owe a debt. But, as Paul speaks here we see we too owe a great Debt to God