LESSON IX.

We now propose to notice the scriptural use of the word dovλos, doulos, and its derivatives, not only that its use may be compared with the Greek writers, but that it may be seen, as we believe is true, that its use in these carries with it abundant proof, even in the absence of all other, that "it means a slave," and "that he to whom it was applied was a slave."

Whenever a thing is made any part of discourse, it is necessarily placed in a position of commendation, reprehension, or of perfect indifference. One of these conditions must unavoidably attend its mention. A little reflection will enable us to perceive these distinctive positions. For instance, in the sentence, "Lay up treasures in heaven, where moth and rust doth not corrupt, nor thieves break through nor steal," who does not feel the commendable position of the things, treasure and heaven, and the reverse of moth, rust, and thieves? Let us apply this view to the word servant, selecting only those instances in the Christian Scriptures, where the word is translated from the Greek word dovλos, doulos, and means nothing except what we mean by the word slave.

St. Paul commences his epistle to the Romans, to the Philippians, and to Titus, with the appellation of servant. In the two first cases he calls himself the servant and apostle of Christ. In the last instance, he terms himself the servant of God and apostle of Jesus Christ. Peter, in his second epistle, styles himself a servant and apostle: Jude, the servant of Christ. In all these instances the word means slave, and is used commendatively, but figuratively, to signify their entire devotedness to the cause in which they are engaged,-devoted to the cause wholly, as a good slave is to his master. And it may be here remarked, that the professing Christian is indebted to the institution for the lesson of humility and devotedness here plainly taught him, and without which, perhaps, he never could have been taught his duty in these particulars so pertinently and clearly. The humility and devotedness of the Christian are illustrated by this ordinance in John xv. 20: "Remember the words that I said unto you, the servant is not greater than his Lord."

In the parable of the vineyard, Luke 20 and Matt. 21, the servant (Sov2os, doulos, slave) is presented in a position evincing the trustworthiness, devotion, and obedience implied in that character, clearly indicating the idea that these qualities inspire the mind of the proprietor with a confidence surpassed only by that in his son and heir. And it may be well remarked, that the position of the slave is one of great facility for the generating of such confidence in the mind of the master. Between the good slave

and the good master there can be no dissimilarity of interest; but not so with the hired man, see Matt. 20; for the very moment those hired in the morning for a penny a day perceived that those who had not laboured the whole day received the same amount of wages, they commenced a quarrel with the proprietor.

This distinctive use of language we think also perceptible in the parable of the prodigal son, Luke xv. 17: "How many hired ser. vants (лóooi uiolioi, posoi misthioi) of my father have bread enough and to spare," лEρioσεvovσiv aptov, perisseuousin arton, an overflowing of bread.

He is not made to say that his father's slaves had bread enough, but that even his hired men had enough. "Make me as one of thy hired servants," puoliwv, misthion. He does not ask to be received as a son, not even to be accounted as a slave,-he feels unworthy of either. "But the father said to his servants," Sov2ov5, doulous, slaves, "Bring forth the best robe." Having slaves, it would have been quite out of place to have called one of his uiolovs, misthous, hired men. But the elder son "called one of the servants;" nor would it have been natural for him to have called a hired-man, nor yet one of the common slaves, but a confidential servant, whose position in the family would enable him to possess the information required; and so we find the fact by the expression Tav aídov avτov, ton paidon autou, his young confidential, favourite slave.

But the elder brother said to his father, "Lo, these many years do I serve thee;" the verb used is dovλevw, douleuo, and expresses the faithful and devoted service of a good slave, not of a hired man, who would feel no real interest beyond his own personal benefit. And this word is put in the mouth of the angered son, whereby to show more forcibly his sense of his own merits.

While we cast reflection back upon the incidents of this parable, let us suppose the owner of slaves also to employ hired labourers: if from famine or other cause he finds himself unable to supply them

all with bread, which would he turn away, his slaves, or hired men? or, if they refused to go, which would he feel disposed to put on small allowance?

Jesus Christ seems to have understood that if there was to be any deficiency of bread, the hired-men might be expected first to feel it. Our Lord and Saviour, in pronouncing this parable, has given us the most explicit assurance that he intimately understood the domestic relations of the slave, and has taught us the lesson by placing him side by side with the hired servant.

From the fact that the good slave was wholly devoted and faithful to his master, the idea was not only applied to Paul, Peter, and Jude, but also to Noah, Abraham, Isaac, Jacob, Moses, Joshua, and David, and others, to express these qualities in them towards Jehovah; and we find it so used in the Christian Scriptures: "He hath holpen his servant Israel,” Ισραήλ παιδὸς αὐτοῦ, Israel paidos autou, Luke i. 54. It is noticed that with the word "Israel" is associated the same term to mean slave which was applied to the slave called by the elder brother; and the reason seems to be because the name Israel is supposed to be in higher regard than the word Jacob,-the word in apposition should also be expressive of such elevated regard. Therefore, if the word Jacob had been used, the word dovλos would have followed it. This word лais, pais, when applied to a slave, was a word of endearment, and hence was used in the case of the centurion's servant. And we may here well remark that the case of the centurion is one in point, presenting an instance where slave-holding was brought to the immediate and particular notice of the Saviour, and the record shows his conduct and language upon the occasion.

"For I am a man under authority, having soldiers under me, and I say to this man, Go, and he goeth; and to another Come, and he cometh; and to my servant, (dov2, doulo, slave,) Do this, and

he doeth it.

"When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel." Matt. viii. 9, 10.

"And as he was now going down, his servants (Sov2o1, douloi, slaves) met him, and told him, saying, Thy son liveth." John iv. 51.

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LESSON X.

THE Christian Scriptures use the institution of slavery figuratively, in illustration of the Christian character and duty, and also in happy illustration of the providences of God to man.

"Who is that faithful and wise servant, (Sov2os, doulos, slave,) whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant (dovλos, doulos, slave,) whom his lord, when he cometh, shall find so doing. But if that evil servant (Sovλo5, doulos, slave) shall say in his heart, My lord delayeth his coming; and shall begin to smite his fellowservants, (ovvdovλovs, sundoulous, fellow-slaves,) and to eat and drink with the drunken, the lord of that servant (Sov2ov, doulou, slave) shall come in a day when he looketh not for him, and in an hour that he is not aware of." "For the kingdom of heaven is as a man travelling into a far country, who called his own servants, (Sov2ov5, doulous, slaves,) and delivered unto them his goods." "His Lord said unto him, Well done, thou good and faithful servant, (Sovλɛ, doule, slave,) thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord." "His lord answered and said unto him, Thou wicked and slothful servant, (Souλe, doule, slave,) thou knewest that I reap where I sowed not, and gather where I have not strewed," &c. "And cast ye the unprofitable servant (dov2ov, doulon, slave) into outer darkness: there shall be weeping and gnashing of teeth." Matt. xxiv. 45–50; xxv. 14, 30.

"And he called his servants (dov2ov5, doulous, slaves), and delivered them ten pounds, and said unto them, Occupy till I come. And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants (Sov2ov5, doulous, slaves) to be called unto him, to whom he had given money, that he might know how much every man had gained by trading." "And he said unto him, Well, thou good servant (doù2ɛ, doule, slave), because thou hast been faithful in a very little, have thou authority over ten cities." "And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant, (Sove, doule, slave.) Thou knewest that I was an austere man, taking up

that I laid not down, and reaping that I did not sow." Luke xix. 13-28.

"Blessed is that servant, (dov2os, doulos, slave) whom his lord, when he cometh, shall find so doing. But if that servant (Sov20s, doulos, slave) say in his heart, My lord delayeth his coming; and shall begin to beat the men-servants (Tous raidas, male-slaves) and maidens, (τas raidioxas, female slaves,) and to eat and drink and be drunken; the lord of that servant (dov2ov, doulou, slave,) will come in a day when he looketh not for him, and in an hour when he is not aware, and will cut him in sunder." "And that servant (dovλos, slave) which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes." Luke xii. 43-48.

Here is an instance when the most favourite slave, called by the term expressing such favouritism, when supposed to be disobedient, is immediately designated by the term dovλos, doulos.

"Blessed are those servants (dov201, douloi, slaves) whom the lord when he cometh shall find watching; and if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants," (Sov201, douloi, slaves.) Luke xii. 37, 38.

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"And sent his servant (dou2os, doulos, slave) at supper-time," &c. "So that servant (dovλoç, doulos, slave) came and showed his lord these things. Then the master of the house being angry, said to his servant," (Sov2, doulo, slave.) "And the servant (dov20s, doulos, slave) said, Lord, it is done. And the lord said unto the servant, (Sov2ov, doulon, slave,) Go out into the highway," &c.

Luke xiv. 17-23.

"And ye shall know the truth, and the truth shall make you free, (¿2ɛv0ɛpúσɛi eleutherosei, free.) They answered him, We be Abraham's seed, we were never in bondage (Sedovλeixaμɛv, dedouleukamen, slavery) to any man: how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, whosoever committeth sin, is the servant of sin, (dov205, doulos, slave.) And the servant (dovλo5, doulos, slave) abideth not in the house for ever. If the Son therefore shall make you free, ye shall be free indeed." John viii. 32-35.

"But which of you, having a servant (Sov2ov, doulon, slave) ploughing or feeding cattle, will say unto him by and by, when he