burn for burn, wound for wound, and stripe for stripe. Sermons
Life for life. ? — The only sense in which retaliation was authorized was as a maxim of law, which helped to fix the measure of punishment for crime. It was the mode of punishment which was at once the simplest, the most natural, and the most easily administered. Indeed, in many cases it was the only mode possible. How would our modern reformers punish such offences? By putting the malefactor in prison? But where was the prison in the desert? In the desert the only possible penalty was one which could be inflicted on the person of the offender, and here the principle of strict retaliation for the crime committed, rigid as it may seem, was perfectly just. It was right that he who inflicted a wound upon his neighbour should feel himself how sharp and keen a wound may be; that he who ferociously tore his brother's eye from its socket should forfeit his own. The law against murder followed the same inexorable rule — "life for life"; a law in which there was no element of pardon or pity. But Moses did not create it; it had been the law of the desert long before he was born. When that old bearded sheik of all the Bedaween of Sinai, sitting under the shadow of a great rock in the desert, explained to us the operation of the lex talionis in his tribe, he set before us not only that which now is, but that which has been from the very beginning of time. It was somewhat startling, indeed, to find that laws and customs which we had supposed to belong only to an extreme antiquity still lingered among these mountains and deserts. The avenger of blood might follow with swift foot upon the murderer's track, and if he overtook him and put him to death the law held him free. But at the same time it gave the criminal a chance for his life. In the cities of refuge the manslayer was safe until he could have a fair trial ....Perhaps nothing shows more the spirit of a law than the modes of execution for those who are to suffer its extreme penalty. It is not two hundred years since torture was laid aside by European nations. James the Second himself witnessed the wrenching of "the boot" as a favourite diversion. The assassin who struck Henry the Fourth was torn limb from limb by horses, under the eye of ladies of the court. The Inquisition stretched its victims on the rack. Other modes of execution, such as burning alive, sawing asunder, and breaking on the wheel, were common in Europe until a late period. The Turks impaled men, or flayed them alive; and tied women in sacks with serpents, and threw them into the Bosphorus. Among the ancients, punishments were still more excruciating. The Roman people, so famous for the justice of their laws, inflicted the supreme agony of crucifixion, in which the victim lingered dying for hours, or even days. After the capture of Jerusalem, Titus ordered two thousand Jews to be crucified. How does this act of the imperial Romans compare with the criminal law of "a semi-savage race"? Under the Hebrew code all these atrocities were unknown. Moses prescribed but two modes of capital punishment — the sword and stoning .... And is this the law that was "written in blood "? No, not in blood, but in tears; for through the sternness of the lawgiver is continually breaking the heart of man. Behind the coat of mail that covers the breast of the warrior is sometimes found the heart of a woman. This union of gentleness with strength is one of the most infallible signs of a truly great nature. It is this mingling of the tender and the terrible that gives to the Hebrew law a character so unique — a majesty that awes with a gentleness that savours more of parental affection than of severity. Crime and its punishment is not in itself a pleasing subject to dwell on; but when on this dark background is thrown the light of such provisions for the poor and the weak, the effect is like the glow of sunset on the red granite of the Sinai mountains. Even the peaks that were hard and cold, look warm in the flood of sunlight which is poured over them all. Thus uniting the character of the supporter of weakness and protector of innocence with that of the punisher of crime, Moses appears almost as the divinity of his nation — as not only the founder of the Hebrew state, but as its guardian genius through all the periods of its history. When he went up into Mount Nebo, and stretched out his arm toward the Promised Land, he gave to that land the inestimable blessings of laws founded in eternal justice; and not only in justice, but in which humanity was embodied almost as much as in the precepts of religion. Nor was that law given for the Israelites alone. It was an inheritance for all ages and generations. That mighty arm was to protect the oppressed so long as human governments endure. Moses was the king of legislators, and to the code which he left rulers of all times have turned for instruction.(H. M. Field, D. D.) 2. God foreseeth the sufferings of poor slaves, and provides in His law against it. 3. The perishing of the least member of servants, even of a tooth, God will require of superiors (ver. 26). 4. God by His law depriveth those men of lordship, who abuse their power cruelly over servants. 5. Bond and free are equally considered by God in His law without respect of persons. He makes the oppressed free (vers. 26, 27). (G. Hughes, B. D.) Great Thoughts. A boy was one day sitting on the steps of a door. He had a broom in one hand, and in the other a large piece of bread-and-butter, which somebody had kindly given him. While he was eating it, and merrily humming a tune, he saw a poor little dog quietly sleeping not far from him. He called out to him: "Come here, poor fellow!" The dog, hearing himself kindly spoken to, rose, pricked up his ears, and wagged his tail. Seeing the boy eating, he came near him. The boy held out to him a piece of his bread-and-butter. As the dog stretched out his head to take it, the boy hastily drew back his hand, and hit him a hard rap on the nose. The poor dog ran away, howling most dreadfully, while the cruel boy sat laughing at the mischief he had done. A gentleman who was looking from a window on the other side of the street, saw what the wicked boy had done. Opening the street door, he called to him to cross over, at the same time holding up a sixpence between his finger and thumb. "Would you like this?" said the gentleman. "Yes, if you please, sir," said the boy, smiling; and he hastily ran over to seize the money. Just at the moment that he stretched out his hand, he got so severe a rap on the knuckles from a cane which the gentleman had behind him, that he roared out like a bull. "What did you do that for?" said he, making a very long face, and rubbing his hand. "I didn't hurt you, nor ask you for the sixpence." "What did you hurt that poor dog for just now?" said the gentleman. "He didn't hurt you, nor ask you for your bread-and-butter. As you served him, I have served you. Now, remember dogs can feel as well as boys, and learn to behave kindly towards dumb animals in future."(Great Thoughts.) Herbert was yet of tender age when his father, the huntsman of Farmstein, was, in the heart of the forest, shot down by an unknown poacher. His mother brought up her fatherless boy as well as she could, and at the age of twenty, when he has become a skilful forester, he obtained his father's situation. It happened that one day, when Herbert was hunting in the forest with many hunters, he shot at a large stag, and missed it. Presently a voice exclaimed piteously in the copse, "Oh, heaven! I am shot." Herbert moved forward, and found an old man who was uttering loud groans, as he lay covered with blood. The whole company of hunters gathered around the dying man. Herbert, however, knelt down beside him and begged his forgiveness, protesting that he had not seen him. The dying man, however, said, "I have nothing to forgive you, for that which has hitherto been concealed from all the world shall now come to light. I am the poacher who shot your father just here, under this old oak. The very ground where we now are was dyed with his blood; and it has evidently been destined that you, the son of the murdered man, should on this precise spot, without any thought or intention of such a thing, avenge the act on me. God is just!" he exclaimed, and presently expired."A Teuton made a little fortune here not long ago in the milk business, and decided to return to Germany and enjoy it in his old home. In the ship that was bearing him homeward was a mischievous monkey. The monkey, prying around one day, found a heavy bag and ran up to the masthead with it. The German clasped his hands in despair at seeing the bag; it was his money, all in gold. The monkey in a leisurely way pulled out a piece and flung it down to the deck, when the ex-milkman gathered it up. Then the beast tossed a second piece into the sea. Thus alternately the pieces went, one into the ocean and the next into the distracted man's pocket. 'Ah,' said the ex-milkman, as he pocketed just half of what he had started with, 'it is just. One-half of that milk I have sold was milk, and the money for it comes back; the other half was water, and half goes back to water.'"People MosesPlaces Mount SinaiTopics Blow, Branding, Bruise, Burn, Burning, Stripe, WoundOutline 1. Laws for men servants5. For the servant whose ear is bored 7. For women servants 12. For manslaughter 16. For kidnappers 17. For cursers of parents 18. For smiters 22. For a hurt by chance 28. For an ox that gores 33. For him who is an occasion of harm Dictionary of Bible Themes Exodus 21:15-25 5061 sanctity of life Library The Development of the Earlier Old Testament Laws[Sidenote: First the principle, and then the detailed laws] If the canon of the New Testament had remained open as long as did that of the Old, there is little doubt that it also would have contained many laws, legal precedents, and ecclesiastical histories. From the writings of the Church Fathers and the records of the Catholic Church it is possible to conjecture what these in general would have been. The early history of Christianity illustrates the universal fact that the broad principles are … Charles Foster Kent—The Origin & Permanent Value of the Old Testament The Kinsman Redeemer Non-Resistance A Discourse of the Building, Nature, Excellency, and Government of the House of God; with Counsels and Directions to the Inhabitants Thereof. Appeal to the Christian Women of the South The Doctrine of Non-Resistance to Evil by Force Has Been Professed by a Minority of Men from the Very Foundation of Christianity. Of the Book "What The Sermon on the Mount - the Kingdom of Christ and Rabbinic Teaching. The Deputation from Jerusalem - the Three Sects of the Pharisees, Sadducees, and Essenes - Examination of their Distinctive Doctrines. The Sixth Commandment That Deep Things Ought not to be Preached at all to Weak Souls. In Death and after Death Councils of Ariminum and Seleucia. The Section Chap. I. -iii. The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. ) Exodus Links Exodus 21:25 NIVExodus 21:25 NLT Exodus 21:25 ESV Exodus 21:25 NASB Exodus 21:25 KJV Exodus 21:25 Bible Apps Exodus 21:25 Parallel Exodus 21:25 Biblia Paralela Exodus 21:25 Chinese Bible Exodus 21:25 French Bible Exodus 21:25 German Bible Exodus 21:25 Commentaries Bible Hub |
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