What does the Bible have to say to victims of human trafficking?

(c) Next, Israel's home must be the refuge of the oppressed. True, slavery as yet was not banished from her midst, — perfection, we must ever remember, the Word itself asserts, could not be by the law, — yet it was greatly guarded and limited, so as to be another thing from that absolute subjection to the will of another which was every where recognized as lawful among the nations around. If, then, one of these human chattels broke its bands and fled, Israel was to be for such a secure asylum. In this way the enmity of the nations might be roused against them: this little people, nevertheless, were to extend their arms to the distressed whatever the consequences. According to the beauteous figure so often used, He under the shelter of whose wings they had come to rest could not destroy that confidence. Let it be a poor slave, he must yet be sheltered from the kings of the earth: there was one sanctuary of refuge for the oppressed; and it was in the bosom of the God of Israel.

In reading the Old Testament it is most interesting to see the outflow of God's compassion towards the poor and oppressed among His people. Take for instance the case of the runaway slave, towards whom His mercy was so blessedly extended in the responsibility put upon the person to whom he might appeal, after making his escape, for protection, and with whom also he was to dwell, without danger of being sent back to his master. (Deut. 23:15-16.) Think of an ill-treated slave fleeing from a place of bondage now at liberty in the house of his newly-found protector! The escape, however, had to be effected before the slave could enjoy his deliverance and freedom.

While the law did not forbid slavery, and even in Christianity slaves are told to obey their masters (Eph.6:5), yet it was not God's plan that people should be in bondage to one another; and if a slave escaped from his master, coming to an Israelite town, he was not to be delivered back to his master, but allowed to remain within the shelter of the town to which he had come, and given liberty to chose the place he desired to live within their gates (vs.15-16).

Consistently with this also, God's consideration of the people is seen in verse 7. One who kidnaped any of the children of Israel, mistreating him or selling him, was to be put to death. This is plain justice.

Man-stealing, and man-selling, slavery in fact, as still practised in many parts of the world, had also the penalty of death. (v. 16.) Man may be a sinner, and yet, notwithstanding God's claims upon him, claims too which must be met ere he can be delivered, he is of such value in the sight of God, that his liberty must be sacredly respected by his fellow-man. How marvellous that, with such a scripture, slavery in its worse forms — stealing, selling, and holding men as mere chattels — could be upheld, even within the recollection of the present generation, by professed followers of Christ!

These oppressed people made a perfectly right appeal, "Yet now our flesh is as the flesh of our brethren, our children as their children; and indeed we are forcing our sons and our daughters to be slaves, and some of our daughters have been brought into slavery. It is not in our power to redeem them, for other men have our lands and our vineyards" (v. 5). How dreadfully pathetic a situation! The rich were taking advantage of the poverty of others, to make them sink deeper into poverty. Does this ever occur in Christian civilization? Sadly, yes! There are those who so set their minds on wealth that they do not hesitate to make others suffer. The very suggestion of greed (accompanied by deceit) was solemnly judged at the beginning of the dispensation of grace, when Ananias and Saphira were put to death by God for this sin (Acts 5:1-10), even though this was not the sin of oppressing others. Let us judge our selfish motives in the light of the cross of Christ, where He has in total unselfishness given Himself for us!

Though she might "not go out as the menservants do," yet God in His tenderness carefully guarded her rights in the position occupied. The tendency is only too often apparent to treat those who are entirely subject and dependent according to changing moods and caprice. This was not to be. If her master changed his mind, and she became evil in his eyes (see margin), she should have the option of redemption. She must not be degraded in her service, nor could he sell her to a strange nation. By his deceitful dealing he had forfeited rights which otherwise he would have possessed. Whether betrothed to his son, or to himself, her rights were carefully maintained; and if these were neglected, in case he took another wife, then she should be absolutely free. Thus, in His compassionate love, the Lord surrounds His weak and defenceless ones with laws to secure for them equitable and considerate treatment.

The law did not forbid the sale of one's daughter to another man as a female slave (v.7). She would not however be set free in the year of jubilee, for she might actually be her purchaser's wife before that time, or the wife of his son (vv. 8-9). Yet the law did protect her. If the buyer was not pleased with her, he should allow her to be redeemed by her father or other relative. But he must not sell her to a foreigner.

Israel was never to make slaves of their own people, yet if one became so poor as to sell himself to another, he would thus become a hired servant. He was not to be oppressed as though he was merely the property of a master. In the year of Jubilee he was set free to return to his original property, which was also released at the time. This applied also to his family (v. 41). For Israel must remember that all Israelites were God's servants whom He had redeemed from Egypt. They were never to be sold as slaves, though they could become hired servants. This was virtually a leasing agreement, as was true of the sale of land also. No harsh treatment was allowed (v. 43).

Israel was never to make slaves of their own people, yet if one became so poor as to sell himself to another, he would thus become a hired servant. He was not to be oppressed as though he was merely the property of a master. In the year of Jubilee he was set free to return to his original property, which was also released at the time. This applied also to his family (v. 41). For Israel must remember that all Israelites were God's servants whom He had redeemed from Egypt. They were never to be sold as slaves, though they could become hired servants. This was virtually a leasing agreement, as was true of the sale of land also. No harsh treatment was allowed (v. 43).