IV. WERE THE SERVANTS FORCED TO WORK WITHOUT PAY?
Having already shown that the servants became and continued such of their own accord, it would be no small marvel if they chose to work without pay. Their becoming servants, pre-supposes compensation as a motive.
That they were paid for their labor, we argue,
1. Because, while Israel was under the Mosaic system, God rebuked in thunder, the sin of using the labor of others without wages. "Wo unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbor's service without wages, and giveth him not for his work." Jer. xxii. 13. Here God testifies that to use the service of others without wages is "unrighteousness," and He commissions his "wo" to burn upon the doer of the "wrong." This "wo" was a permanent safeguard of the Mosaic system. The Hebrew word Rea, here translated neighbor, does not mean one man, or class of men, in distinction from others, but any one with whom we have to do—all descriptions of persons, not merely servants and heathen, but even those who prosecute us in lawsuits, and enemies while in the act of fighting us—"As when a man riseth against his NEIGHBOR and slayeth him." Deut. xxii. 26. "Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy NEIGHBOR hath put thee to shame." Prov. xxv. 8. "Thou shalt not bear false witness against thy NEIGHBOR." Exod. xx. 16. "If any man come presumptuously upon his NEIGHBOR to slay him with guile." Exod. xxi. 14. In these, and in scores of similar cases, Rea is the original word.
2. We have the testimony of God, that in our duty to our fellow men, ALL THE LAW AND THE PROPHETS hang upon this command, "Thou shalt love thy neighbor as thyself." Our Saviour, in giving this command, quoted verbatim one of the laws of the Mosaic system. Lev. xix. 18. In the 34th verse of the same chapter, Moses commands obedience to this law in all 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, as well as wages, would be a stranger illustration still of the law of love! Super-disinterested benevolence! And if it be doing to 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 Ephes. v. 29, "No man ever yet hated his own flesh, but nourisheth and cherisheth it."
3. 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 a princely present, "An hundred loaves of bread, and an hundred bunches of raisins, and an 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 still employed twenty servants, of whom he was the master.
A case is stated in Leviticus xxv. 47-55, where a servant, reduced to poverty, sells himself; and it is declared that afterward he may be redeemed, either by his kindred, or by HIMSELF. As he was forced to sell himself from sheer poverty he must not only have acquired property after he became a servant, but a considerable sum.
If it had not been common for servants to possess, and acquire property, over which they had the exclusive control, Gehazi, 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 was anxious to conceal the means used in getting it; but if the Israelitish servants, like our slaves, could "own nothing, nor acquire any thing," 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 the possession and use of property by servants, was common under the Mosaic system, 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, while he rebukes 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. In 1 Sam. ix. 8, we find the servant of Saul having money, and relieving his master in an emergency. Arza, the servant of Elah, was the owner of a house. That it was spacious and somewhat magnificent, would be a natural inference from the fact that it was a resort of the king. 1 Kings xvi. 9. The case of the Gibeonites, who, after they became servants, still occupied their cities, and remained, in many respects, a distinct people for centuries; and that of the 150,000 Canaanites, the servants of Solomon, who worked out their tribute of bond-service in levies, periodically relieving each other, while preparing the materials for the temple, are additional illustrations of independence in the acquisition and ownership of property.
[A]: Though we have not sufficient data to decide with accuracy upon the relative value of that sum, then and now, yet we have enough to warrant us in saying that two talents of silver had far more value then than three thousand dollars have now.
[B]: Whoever heard of the slaves in our southern states stealing a large amount of money? They "know how to take care of themselves" quite too well for that. When they steal, they are careful to do it on such a small scale, or in the taking of such things as will make detection difficult. No doubt they steal now and then a little, and a gaping marvel would it be if they did not. Why should they not follow in the footsteps of their masters and mistresses? Dull scholars indeed! if, after so many lessons from proficients in the art, who drive the business by wholesale, they should not occasionally copy their betters, fall into the fashion, and try their hand in a small way, at a practice which is the only permanent and universal business carried on around them! Ignoble truly! never to feel the stirrings of high impulse, prompting them to imitate the eminent pattern set before them in the daily vocation of "Honorables" and "Excellencies," and to emulate the illustrious examples of Doctor of Divinity and Right and Very Reverends! Hear President Jefferson's testimony. In his notes of Virginia, speaking of slaves, he says, "That disposition to theft with which they (the slaves) have been branded, must be ascribed to their situation, and not to any special depravity of the moral sense. It is a problem which I give the master to solve, whether the religious precepts against the violation of property were not framed for HIM as well as for his slave—and whether the slave may not as justifiably take a little from one who has taken ALL from him, as he may slay one who would slay him" See Jefferson's Notes on Virginia, pp. 207-8