Isaac of the daughters of the Canaanites.  The servant himself selected the individual.  Servants exercised discretionary power in the management of their masters’ estates, “And the servant took ten camels of the camels of his master, for all the goods of his master were in his hand.”  Gen. xxiv. 10.  The reason assigned is not that such was Abraham’s direction, but that the servant had discretionary control.  Servants had also discretionary power in the disposal of property.  Gen. xxiv. 22, 30, 53.  The condition of Ziba in the house of Mephibosheth, is a case in point.  So is Prov. xvii. 2.  Distinct traces of this estimation are to be found in the New Testament, Matt. xxiv. 45; Luke xii. 42, 44.  So in the parable of the talents, the master seems to have set up each of his servants in trade with a large capital.  The unjust steward had large discretionary power, was “accused of wasting his master’s goods,” and manifestly regulated with his debtors the terms of settlement.  Luke xvi. 4-8.  Such trusts were never reposed in hired servants.

[Footnote A:  “For the purchased servant who is an Israelite, or proselyte, shall fare as his master.  The master shall not eat fine bread, and his servant bread of bran.  Nor yet drink old wine, and give his servant new:  nor sleep on soft pillows, and bedding, and his servant on straw.  I say unto you, that he that gets a purchased servant does well to make him as his friend, or he will prove to his employer as if he got himself a master.”—­Maimonides, in Mishna Kiddushim.  Chap. 1, Sec. 2.]

[Footnote B:  Our translators in rendering it “Is he a home-born SLAVE,” were wise beyond what is written.]

The inferior condition of hired servants, is illustrated in the parable of the prodigal son.  When he came to himself, the memory of his home, and of the abundance enjoyed by even the lowest class of servants in his father’s household, while he was perishing with hunger among the swine and husks, so filled him with anguish at the contrast, that he exclaimed, “How many hired servants of my father, have bread enough and to spare, and I perish with hunger.”  His proud heart broke.  “I will arise,” he cried, “and go to my father;” and then to assure his father of the depth of his humility, resolved to add; “Make me as one of thy hired servants.”  If hired servants were the superior class—­to bespeak the situation, savored little of that sense of unworthiness that seeks the dust with hidden face, and cries “unclean.”  Unhumbled nature climbs; or if it falls, clings fast, where first it may.  Humility sinks of its own weight, and in the lowest deep, digs lower.  The design of the parable was to illustrate on the one hand, the joy of God, as he beholds afar off, the returning sinner “seeking an injured father’s face,” who runs to clasp and bless him with an unchiding welcome; and on the other, the contrition of the penitent,