In Leviticus xxv. 47, the case of the Israelite, who became the servant of the stranger, the words are, “If he SELL HIMSELF unto the stranger.”  The same word, and the same form of the word, which, in the 47th verse, is rendered sell himself, is in the 39th verse of the same chapter, rendered be sold; in Deut. xxviii. 68, the same word is rendered “be sold.”  Here it is the Hithpael conjugation, which is reflexive in its force, and, like the middle voice in Greek, represents what an individual does for himself; or in his own concerns; and should manifestly have been rendered, ye shall offer yourselves for sale.  For a clue to Scripture usage on this point, see 1 Kings xxi. 20, 25—­“Thou hast sold thyself to work evil.”  “There was none like to Ahab that sold himself to work wickedness.”—­2 Kings xvii. 17.  “They used divination and enchantments, and sold themselves to do evil.”—­Isa. l. 1.  “For your iniquities have ye sold yourselves.”  Isa. lii. 3, “Ye have sold yourselves FOR NOUGHT, and ye shall be redeemed without money.”  See also, Jeremiah xxxiv. 14—­Romans vii. 14, and vi. 16—­John viii. 34, and the case of Joseph and the Egyptians, already quoted.

Again, if servants were bought of third persons, where are the instances?  In the purchase of wives, though spoken of rarely, it is generally stated that they were bought of third persons.  Is it not a fair inference, if servants were bought of third persons, that there would sometimes have been such an intimation?

II.-THE LEADING DESIGN OF THE MOSAIC LAWS RELATING TO MASTERS AND SERVANTS, WITH AN ENUMERATION OF THE RIGHTS AND PRIVILEGES SECURED TO SERVANTS.

The general object of those statutes, which prescribed the relations of master and servant, was the good of both parties—­but more especially the good of the servants.  While the interests of the master were specially guarded from injury, those of the servants were promoted.

These laws were a merciful provision for the poorer classes, both of the Israelites and Strangers.  Not laying on burdens, but lightening them—­they were a grant of privileges—­a bestowment of favors.

1. No servant from the Strangers, could remain a servant in the family of an Israelite, without becoming a proselyte.  Compliance with this condition was the price of the privilege.—­Genesis xvii. 9-14, 23, 27.

2. Excommunication from the family was a PUNISHMENT.—­Genesis xxi. 14-Luke xvi. 2-4.

3. The fact that every Hebrew servant could COMPEL his master to keep him after the six years contract had, expired, shows that the system was framed to advance the interests and gratify the wishes of the servant quite as much as those of the master.  If the servant demanded it, the law obliged the master to retain him in his household, however little he might need his services, or great his dislike to the individual.  Deut. xv. 12-17, and Exodus xxi. 2-6.