of the Israelites from Egypt. the common
chronology places the date of this event at B.C. 1491, deriving it in this way:
--In ( 1 Kings 6:1
) it is stated that the building of the temple, in the forth year of Solomon,
was in the 480th year after the exodus. The fourth year of Solomon was bout
B.C. 1012. Add the 480 years (leaving off one years because neither the fourth
nor the 480th was a full year), and we have B.C. 1491 as the date of the
exodus. This is probably very nearly correct; but many Egyptologists place it
at 215 years later, --about B.C. 1300. Which date is right depends chiefly on
the interpretation of the Scripture period of 430 years, as denoting the
duration of the bondage of the Israelites. The period of bondage given in ( Genesis 15:13Genesis 15:14 ; Exodus 12:40Exodus 12:41 ) and
Gala 3:17 as 430 years has been interpreted to cover different periods. The
common chronology makes it extend from the call of Abraham to the exodus,
one-half of it, or 215 years, being spend in Egypt. Others make it to cover
only the period of bondage spend in Egypt. St. Paul says in ( Galatians 3:17 )
that from the covenant with (or call of) Abraham the giving of the law (less
than a year after the exodus) was 430 years. But in ( Genesis 15:13Genesis 15:14 ) it
is said that they should be strangers in a strange land,a nd be afflicted 400
years, and nearly the same is said in ( Exodus 12:40 ) But,
in very truth, the children of Israel were strangers in a strange land from the
time that Abraham left his home for the promised land, and during that whole
period of 430 years to the exodus they were nowhere rulers in the land. So in (
Exodus 12:40 )
it is said that the sojourning of the children of Israel who dwelt in Egypt was
430 years. But it does not say that the sojourning was all in Egypt, but this
pee who lived in Egypt had been sojourners for 430 years. (a) This is the
simplest way of making the various statements harmonize. (b) The chief
difficulty is the great increase of the children of Israel from 70 to 2,000,000
in so short a period as 215 years, while it is very easy in 430 years. But
under the circumstances it is perfectly possible in the shorter period. See on
ver. 7 (c) If we make the 430 years to include only the bondage in Egypt, we
must place the whole chronology of Abraham and the immigration of Jacob into Egypt
some 200 years earlier, or else the exodus 200 years later, or B.C. 1300. in
either case special difficulty is brought into the reckoning. (d) Therefore, on
the whole, it is well to retain the common chronology, though the later dates
may yet prove to be correct. The history of the exodus itself commences with
the close of that of the ten plagues. [PLAGUES,
THE TEN]
In the night in which, at midnight, the firstborn were slain, ( Exodus 12:29 )
Pharaoh urged the departure of the Israelites. vs. ( Exodus 12:31Exodus 12:32 ) They
at once set forth from Rameses, vs. ( Exodus 12:37Exodus 12:39 )
apparently during the night v. ( Exodus 12:42 ) but
towards morning on the 15th day of the first month. ( Numbers 33:3 ) They
made three journeys, and encamped by the Red Sea. Here Pharaoh overtook them,
and the great miracle occurred by which they were saved, while the pursuer and
his army were destroyed. [
The "aul" is mentioned only two times in the Bible. Here are the references:
Exodus 21:6Then his master shall bring him
unto the judges; he shall also bring him to the door, or unto the door post;
and his master shall bore his ear through with an aul; and he shall serve him
for ever.
See All... Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever.
See All... Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever.
Deuteronomy 15:17Then thou shalt take an aul,
and thrust it through his ear unto the door, and he shall be thy servant for
ever. And also unto thy maidservant thou shalt do likewise.
See All... Then thou shalt take an aul, and thrust it through his ear unto the door, and he shall be thy servant for ever. And also unto thy maidservant thou shalt do likewise.
See All... Then thou shalt take an aul, and thrust it through his ear unto the door, and he shall be thy servant for ever. And also unto thy maidservant thou shalt do likewise.
The "aul" is simply another spelling for the word "awl." Historically, this word has been spelled in many ways (given here in general historical order): ael, eal, awul, awel, al, owul, eawl, eaule, owel, ouel, el, oule, alle, aule, ele, awle, all, aul, awl. This is a small tool with a long, sharp point used for making holes, usually in leather or in wood (to prepare the wood to take a nail). However, in the Bible examples, it was clearly used to make a hole in the ear of the Hebrew servant who wanted to give up his chance to go free and surrender as a lifelong servant to his master.
Basically, it was a sign of voluntary slavery. The servant was brought to a door or a door post and the master would place the servant's ear up against the wood and use the aul to bore a hole in his ear. We are not told whether or not the servant placed an ornament such as an earring in his pierced ear. According to the "Cyclopedia of Biblical, Theological, and Ecclesiastical Literature," it was the practice in Lydia, India, and Persia to perforate the ears of boys dedicated to the service of the gods. Also, other Oriental countries employed the piercing of the ear as a sign of perpetual servitude.
An interesting use of this typical action is seen in the following prophecy in reference to Jesus Christ:
Psalm 40:6Sacrifice
and offering thou didst not desire; mine ears hast thou opened: burnt offering
and sin offering hast thou not required.
See All... Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required. 7 Then said I, Lo, I come: in the volume of the book it is written of me, 8 I delight to do thy will, O my God: yea, thy law is within my heart.
See All... Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required. 7 Then said I, Lo, I come: in the volume of the book it is written of me, 8 I delight to do thy will, O my God: yea, thy law is within my heart.
The opening of the ear in Psalm 40:6Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.
See All... is an allusion to the piercing of the ear of the servant as mentioned in the law. Yet, when this prophecy is quoted in the New Testament and applied to Christ, the opening of the ear takes on a new meaning.
Hebrews 10:5Wherefore when he cometh into the
world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou
prepared me:
See All... Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: 6 In burnt offerings and sacrifices for sin thou hast had no pleasure. 7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.
See All... Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: 6 In burnt offerings and sacrifices for sin thou hast had no pleasure. 7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.
In place of "mine ears hast thou opened" we read "a body hast thou prepared me." God is teaching us something. The opening or piercing of the ear is an act of voluntary surrender to full servitude. When Jesus came to earth and was born
Exodus 21:1-6 . 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 ( Psalms 40:6 ) for life, or at least till the Jubilee ( Deuteronomy 15:17 ).
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 ( Matthew 5:38-42 ).
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.
The New Testament
The New Testament does not have any specific teachings about capital punishment. However, the Old Testament ideas of punishment became secondary to Jesus' message of love and redemption. Both reward and punishment are seen as properly taking place in eternity, rather than in this life.
Jesus said His mission was not to abolish the Law, but to fulfill it (Matthew 5:17-20). However, He and His apostles greatly modified our understanding of God's intentions. Love is the principle that must guide all our actions (Matthew 5:43-48, 22:34-40, Mark 12:28-34, Luke 10:25-28, Romans 13:9-10, Galatians 5:14). Christians are bound by Jesus' commands to "Love the Lord your God" and "Love your neighbor as yourself." We are no longer bound by the harsh Old Testament Law (John 1:16-17, Romans 8:1-3, 1 Corinthians 9:20-21).
Jesus flatly rejected the Old Testament principle of taking equal revenge for a wrong done (Matthew 5:38-41, Luke 9:52-56). He also said that we are all sinners and do not have the right to pass judgment on one another (Matthew 7:1-5). In the case of a woman caught in adultery (a capital offense), Jesus said to those who wanted to stone her to death,
"Let anyone among you who is without sin be the first to throw a stone at her." And once again he bent down and wrote on the ground. When they heard it, they went away, one by one, beginning with the elders; and Jesus was left alone with the woman standing before him. Jesus straightened up and said to her, "Woman, where are they? Has no one condemned you?" She said, "No one, sir." And Jesus said, "Neither do I condemn you. Go your way, and from now on do not sin again." (NRSV, John 8:7-11)
The apostle Paul also warned against taking revenge for a wrong done (Romans 12:17-21, 1 Thessalonians 5:15). Likewise, the apostle Peter warned us not to repay evil with evil (1 Peter 3:9).
Arguments for and against capital punishment
Christians, and our churches, are divided on the issue of whether capital punishment is right or wrong.
Some proponents of capital punishment see it as mandated by the Old Testament Law. However, Christians are no longer bound by the Old Testament Law. The argument of a Biblical mandate for capital punishment is also contradicted by the fact that many of the capital crimes in the Old Testament are considered relatively minor today. Very few people in the Christian world would support capital punishment for such things as doing work on the Sabbath, false prophecy or making false statements about a woman's virginity.
Many proponents of capital punishment interpret the phrase, "authority does not bear the sword in vain!" in Romans 13:1-5 as New Testament authority for capital punishment. However, the point of this passage is that Christians must not use their freedom from the Old Testament religious Law as an excuse to violate the civil law. We must obey civil authority, which is instituted by God, because of fear of punishment as well as conscience (verse 5).
Opponents of capital punishment see it as exactly the kind of revenge and human judgment that Jesus and His apostles so often warned against. They believe the principles set forth by Jesus and the apostles restrict punishment to only that which is necessary to protect society (i.e., humane confinement of offenders).
Opponents of capital punishment also point out that Jesus taught great principles for us to apply in our lives, rather than specific laws. Thus, his failure to specifically condemn slavery, capital punishment and many other evils should not be interpreted as approval of those things. They see the mercy He showed to the woman caught in adultery (John 8:3-11) as His rejection of capital punishment. However, Jesus never specifically repudiated capital punishment.
Some opponents of capital punishment see a prohibition against capital punishment in the Ten Commandments (Exodus 20:13, "Thou shalt not kill" in the King James Version). The original Hebrew word ratsach, translated as "kill" or "murder" could refer to either killing in general or unlawful killing (murder). However, most authorities think this is not a prohibition against capital punishment because the death penalty is specifically authorized elsewhere in the Old Testament.
Church positions
The three largest Christian denominations in the United States are split on the issue of capital punishment. The Roman Catholic Church opposes it in virtually all cases; the Southern Baptist Convention approves of it in certain cases; the United Methodist Church opposes it in all cases.
Here are the official position statements:
Roman Catholic:
2267. Assuming that the guilty party's identity and responsibility have been fully determined, the traditional teaching of the Church does not exclude recourse to the death penalty, if this is the only possible way of effectively defending human lives against the unjust aggressor.
If, however, non-lethal means are sufficient to defend and protect people's safety from the aggressor, authority will limit itself to such means, as these are more in keeping with the concrete conditions of the common good and more in conformity with the dignity of the human person.
Today, in fact, as a consequence of the possibilities which the state has for effectively preventing crime, by rendering one who has committed an offense incapable of doing harm-without definitively taking away from him the possibility of redeeming himself-the cases in which the execution of the offender is an absolute necessity "are very rare, if not practically non-existent."
From Catechism of the Catholic Church, second edition, copyright © 1997, United States Catholic Conference, Inc., http://www.usccb.org/catechism/text/pt3sect2chpt2art5.htm
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