CHAPTER 21
. LAWS FOR
MENSERVANTS.
1. judgments—rules for
regulating the procedure of judges and magistrates in the decision of
cases and the trial of criminals. The government of the Israelites
being a theocracy, those public authorities were the servants of the
Divine Sovereign, and subject to His direction. Most of these laws
here noticed were primitive usages, founded on principles of natural
equity, and incorporated, with modifications and improvements, in the
Mosaic code.
2-6. If thou buy an Hebrew
servant—Every Israelite was free-born; but slavery was
permitted under certain restrictions. An Hebrew might be made a slave
through poverty, debt, or crime; but at the end of six years he was
entitled to freedom, and his wife, if she had voluntarily shared his
state of bondage, also obtained release. Should he, however, have
married a female slave, she and the children, after the husband's
liberation, remained the master's property; and if, through
attachment to his family, the Hebrew chose to forfeit his privilege
and abide as he was, a formal process was gone through in a public
court, and a brand of servitude stamped on his ear () for life, or at least till the Jubilee ().
. LAWS FOR
MAIDSERVANTS.
7-11. if a man sell his
daughter—Hebrew girls might be redeemed for a reasonable sum.
But in the event of her parents or friends being unable to pay the
redemption money, her owner was not at liberty to sell her elsewhere.
Should she have been betrothed to him or his son, and either change
their minds, a maintenance must be provided for her suitable to her
condition as his intended wife, or her freedom instantly granted.
23-25. eye for eye—The law
which authorized retaliation (a principle acted upon by all primitive
people) was a civil one. It was given to regulate the procedure of
the public magistrate in determining the amount of compensation in
every case of injury, but did not encourage feelings of private
revenge. The later Jews, however, mistook it for a moral precept, and
were corrected by our Lord ().
28-36. If an ox gore a man or a
woman, that they die—For the purpose of sanctifying human
blood, and representing all injuries affecting life in a serious
light, an animal that occasioned death was to be killed or suffer
punishment proportioned to the degree of damage it had caused.
Punishments are still inflicted on this principle in Persia and other
countries of the East; and among a rude people greater effect is thus
produced in inspiring caution, and making them keep noxious animals
under restraint, than a penalty imposed on the owners.
30. If there be laid on him a sum of
money, &c.—Blood fines are common among the Arabs as they
were once general throughout the East. This is the only case where a
money compensation, instead of capital punishment, was expressly
allowed in the Mosaic law.
28-36. If an ox gore a man or a
woman, that they die—For the purpose of sanctifying human
blood, and representing all injuries affecting life in a serious
light, an animal that occasioned death was to be killed or suffer
punishment proportioned to the degree of damage it had caused.
Punishments are still inflicted on this principle in Persia and other
countries of the East; and among a rude people greater effect is thus
produced in inspiring caution, and making them keep noxious animals
under restraint, than a penalty imposed on the owners.
CHAPTER 21
. LAWS FOR MENSERVANTS.
1. judgments—rules for regulating the procedure of judges and magistrates in the decision of cases and the trial of criminals. The government of the Israelites being a theocracy, those public authorities were the servants of the Divine Sovereign, and subject to His direction. Most of these laws here noticed were primitive usages, founded on principles of natural equity, and incorporated, with modifications and improvements, in the Mosaic code.
2-6. If thou buy an Hebrew servant—Every Israelite was free-born; but slavery was permitted under certain restrictions. An Hebrew might be made a slave through poverty, debt, or crime; but at the end of six years he was entitled to freedom, and his wife, if she had voluntarily shared his state of bondage, also obtained release. Should he, however, have married a female slave, she and the children, after the husband's liberation, remained the master's property; and if, through attachment to his family, the Hebrew chose to forfeit his privilege and abide as he was, a formal process was gone through in a public court, and a brand of servitude stamped on his ear () for life, or at least till the Jubilee ().
. LAWS FOR MAIDSERVANTS.
7-11. if a man sell his daughter—Hebrew girls might be redeemed for a reasonable sum. But in the event of her parents or friends being unable to pay the redemption money, her owner was not at liberty to sell her elsewhere. Should she have been betrothed to him or his son, and either change their minds, a maintenance must be provided for her suitable to her condition as his intended wife, or her freedom instantly granted.
23-25. eye for eye—The law which authorized retaliation (a principle acted upon by all primitive people) was a civil one. It was given to regulate the procedure of the public magistrate in determining the amount of compensation in every case of injury, but did not encourage feelings of private revenge. The later Jews, however, mistook it for a moral precept, and were corrected by our Lord ().
28-36. If an ox gore a man or a woman, that they die—For the purpose of sanctifying human blood, and representing all injuries affecting life in a serious light, an animal that occasioned death was to be killed or suffer punishment proportioned to the degree of damage it had caused. Punishments are still inflicted on this principle in Persia and other countries of the East; and among a rude people greater effect is thus produced in inspiring caution, and making them keep noxious animals under restraint, than a penalty imposed on the owners.
30. If there be laid on him a sum of money, &c.—Blood fines are common among the Arabs as they were once general throughout the East. This is the only case where a money compensation, instead of capital punishment, was expressly allowed in the Mosaic law.
28-36. If an ox gore a man or a woman, that they die—For the purpose of sanctifying human blood, and representing all injuries affecting life in a serious light, an animal that occasioned death was to be killed or suffer punishment proportioned to the degree of damage it had caused. Punishments are still inflicted on this principle in Persia and other countries of the East; and among a rude people greater effect is thus produced in inspiring caution, and making them keep noxious animals under restraint, than a penalty imposed on the owners.