the 34th verse of the
same chapter, Moses applies this law to the treatment of strangers, "The
stranger that dwelleth with you shall be unto you as one born among you,
and THOU SHALT LOVE HIM AS THYSELF." If it be loving others as
ourselves, to make them work for us without pay; to rob them of food and
clothing also, would be a stronger illustration still of the law of
love! _Super_-disinterested benevolence! And if it be doing unto others
as we would have them do to us, to make them work for _our own_ good
alone, Paul should be called to order for his hard sayings against human
nature, especially for that libellous matter in Eph. v. 29, "No man ever
yet hated his own flesh, but nourisheth it and cherisheth it."

III. SERVANTS WERE OFTEN WEALTHY. As persons became servants FROM
POVERTY, we argue that they were compensated, since they frequently
owned property, and sometimes a large amount. Ziba, the servant of
Mephibosheth, gave David "Two hundred loaves of bread, and a hundred
bunches of raisins, and a hundred of summer fruits, and a bottle of
wine." 2 Sam. xvi. 1. The extent of his possessions can be inferred from
the fact, that though the father of fifteen sons, he had twenty
servants. In Lev. xxv. 47-49, where a servant, reduced to poverty, sold
himself, it is declared that he may be _redeemed,_ either by his
kindred, or by HIMSELF. Having been forced to sell himself from poverty,
he must have acquired considerable property _after_ he became a servant.
If it had not been common for servants to acquire property over which
they had the control, the servant of Elisha would hardly have ventured
to take a large sum of money, (nearly $3000[A]) from Naaman, 2 Kings v.
22, 23. As it was procured by deceit, he wished to conceal the means
used in getting it; but if servants could "own nothing, nor acquire
anything," to embark in such an enterprise would have been consummate
stupidity. The fact of having in his possession two talents of silver,
would of itself convict him of theft.[B] But since it was common for
servants to own property, he might have it, and invest or use it,
without attracting special attention, and that consideration alone would
have been a strong motive to the act. His master, though he rebuked him
for using such means to get the money, not only does not take it from
him, but seems to expect that he would invest it in real estate, and
cattle, and would procure servants with it. 2 Kings v. 26. We find the