He may receive no more than forty lashes, lest your brother be beaten any more than that and be degraded in your sight. Sermons
I. THAT IT IS THE FUNCTION OF CIVIL MAGISTRATES TO PUNISH CRIME. (Vers. 1, 2.) They bear the sword for this purpose (Romans 14:4; 1 Peter 2:14). The modern humanitarian spirit tends to exalt the reformatory and preventive ends of punishment, at the expense of the retributive. That every effort should be put forth for the reformation of the criminal which the case admits of, we cordially allow. But the danger is, in these matters, that sentiment degenerate into sentimentalism. Crime deserves punishment, and on that ground alone, were there no other, ought to receive it. No theory can be satisfactory which loses sight of retribution, and makes reformation and prevention the all in all. II. THAT PENALTIES OUGHT TO BE SUFFICIENTLY SEVERE. (Ver. 2.) To be effective in early stages of civilization, penalties must be severe, prompt, and specific enough to be vividly conceived (cf. H. Spencer's 'Essays:' 'Prison Ethics'). The progress of society admits of the substitution of punishments appealing to a higher class of sensibilities. But even these ought adequately to express the measure of the criminal's desert. If Mr. Spencer were right, the slightest restraint compatible with the safety of the community, combined with compulsory self-support, would be punishment sufficient for the greatest crimes. The sense of justice in mankind rejects such ideas. Carlyle's teaching in 'Model Prisons' is healthier than this. III. THAT PENALTIES OUGHT TO BE MEASURED. (Ver. 3.) It is difficult to believe that in our own country, at the beginning of this century, the theft of five shillings from the person was a crime punishable by death. Yet the statute-book bristled with enactments, of which, unhappily, this was not the worst. Such outrageous disproportion between crime and punishment must have robbed the law's sentences of most of their moral effect. Anomalies exist still, which it would be to any statesman's credit to endeavor to remove. IV. THAT PENALTIES SHOULD NOT BE UNDULY DEGRADING, (Vet, 3.) Lest "thy brother should seem vile unto thee." The effect of excessive severity is to harden, degrade, dehumanize. It often drives the criminal to desperation. As a victim of the older criminal code expressed it, "A man's heart is taken from him, and there is given to him the heart of a beast." The tendency in modern feeling is toward the abolition of corporal punishments entirely, as degrading alike to him who administers them, and to those by whom they are endured. Observe: 1. The profound idea on which the law rested. The body, part of human nature, and sharing its dignity as made in God's image. 2. The best laws may be unjustly and cruelly administered (2 Corinthians 11:24, 25). - J.O.
Thou shalt have a perfect and just weight, measure. I. ENDEAVOUR TO POINT OUT WHAT CHRISTIANITY REQUIRES OF A MAN IN HIS DEALINGS IN BUSINESS WITH HIS FELLOW MEN.1. The most rigid adherence to the principles of moral integrity. Truth. Honesty. 2. The exercise of love and kindness. 3. That a man should preserve his soul in peace and patience. 4. That commerce be consecrated and elevated by the spirit of holiness. II. Having described what a Christian should be in commerce BRIEFLY SHOW WHY HE SHOULD BE IT. All considerations by which religion and morality are commended and enforced are applicable here. The course pointed out is right in itself, what we owe to God and connected with eternal destiny. It is necessary to inherit the kingdom of heaven. It is presented to us in the example of Christ, whom all disciples should imitate. In one word, Christianity requires it; all its precepts, principles, blessings, and prospects require it. (A. J. Morris.) (Bp. Newton.) 1. Some rights men are born to — such as the use of their own limbs, the free and uncontrolled exercise of their faculties of body and mind — these faculties, derived from the Author of life, sufficiently speak the intention of the Giver — that they should be freely, but at the same time innocently used — this is the equal birthright of every man. 2. Again, if every human being that God has made has a right to live, to breathe, to move, to think — he must also have a just claim to the product of his labour and his thought. 3. Another source of right springs from mutual, voluntary engagements — expressed, or implied — which ought all to be candidly interpreted, and conscientiously fulfilled. 4. Of all obligations the most binding and indispensable is to do no wrong to any; to hold the rightful claims of our fellow creatures sacred. First, all restraint upon personal liberty exercised by one man upon another — uncompelled by previous aggression — tends wantonly to defeat man's whole destination; and is therefore a daring outrage against the Author of his being. Equally, or rather more unjust and more criminal is it, to forge chains for the mind — to prohibit the use of reason — to compel men to violate their conscience. Next to the undisturbed use of our bodily and mental faculties, the fruits of their exertion, justice maintains inviolable — and consequently enjoins — the exact observance of those civil laws by which the disposal of property is regulated, "not merely for wrath, but for conscience sake." Moreover, independently of government and laws, that those contracts which are entered into for mutual aid and benefit, and without which mankind could not act collectively and in concert, are to be formed on fair and upright principles, and fulfilled with punctuality — is as evident as that man was created to be a social being, and that no one should undermine that mutual confidence and that willingness to combine and to cooperate together, on which the common good so manifestly depends. Nor do commercial or pecuniary concerns form the only province of justice. She is equally solicitous to render unto all their dues of every kind. She abstains as carefully from violating another's reputation as his property; of which, indeed, it often constitutes the most valuable part; and as scrupulously shuns taking any unfair advantage in the most secret transaction, as in the sight of all the world. Who is not sensible of the discordant and tumultuous state into which mankind would fall were justice to take her flight? Selfishness and rapine on all sides prevailing in a short time little would remain for the one to covet or the other to prey upon and monopolise. Justice is essential not only to the comfort, but to the subsistence of the species. But where neither the eye of man can penetrate, nor the hand of man can reach — there the claims of justice are felt by the truly upright; the reasonable expectations of their fellow creatures weighed in an impartial scale, and answered with the same conscientious care and unswerving rectitude, as if they were defined by the strictest statutes, and enforced by the severest penalties. Far beyond all formal compacts, all legal obligations, is the demand of reason and conscience on the just man. In comparing his own rights with those of others, his justice stretches into the domain of generosity; in comparing the claims of others between themselves his generosity never deviates from impartial justice. So imperceptible are the shades of difference that separate justice from generosity — whether we consider their motives, obligations, or effects — that, amongst the ancient philosophers justice was the common name assigned to both; and denoted the general principle of all the social virtues — and our Saviour comprehends all that is equitable and all that is kind and disinterested in one and the same precept — "Do unto others, as ye would that they should do unto you." I shall only add, that as justice is that virtue which is most essential to every social state, and that state which is reserved for the spirits of the just will be preeminently social; so the habits of justice, which have in this world been interwoven with all their sentiments and actions, must there attain their highest perfection and produce the happiest issue. (P. Houghton.). People Amalek, Amalekites, Ephah, MosesPlaces Amalek, Beth-baal-peor, EgyptTopics Adding, Beat, Blows, Brother, Continue, Degraded, Despicable, Dishonoured, Esteemed, Exceed, Flogged, Forty, Lashes, Lest, Lightly, Seem, Shamed, Sight, Smite, Stripes, VileOutline 1. Punishment must not exceed forty lashes4. The ox is not to be muzzled 5. Of raising seed unto a brother 11. Of the immodest woman 13. Of unjust weights and measures 17. The memory of Amalek is to be blotted out Dictionary of Bible Themes Deuteronomy 25:1-3 5203 acquittal Library Therefore at that Time, when the Law Also...27. Therefore at that time, when the Law also, following upon the days of the Patriarchs, [2010] pronounced accursed, whoso raised not up seed in Israel, even he, who could, put it not forth, but yet possessed it. But from the period that the fullness of time hath come, [2011] that it should be said, "Whoso can receive, let him receive," [2012] from that period even unto this present, and from henceforth even unto the end, whoso hath, worketh: whoso shall be unwilling to work, let him not falsely … St. Augustine—On the Good of Marriage The Doctrine of Arbitrary Scriptural Accommodation Considered. Nor, Because I Called Ruth Blessed, Anna More Blessed... Genealogy According to Luke. Of those who are Able to Profit Others by virtuous Example in Supreme Rule, but Fly from it in Pursuit of their Own Ease. Genealogy of Jesus According to Matthew. The True Manner of Keeping Holy the Lord's Day. The Roman Pilgrimage: the Miracles which were Wrought in It. Cix. Jewish Rulers Seek to Ensnare Jesus. Preaching (iii. ). Second Stage of Jewish Trial. Jesus Condemned by Caiaphas and the Sanhedrin. Deuteronomy Links Deuteronomy 25:3 NIVDeuteronomy 25:3 NLT Deuteronomy 25:3 ESV Deuteronomy 25:3 NASB Deuteronomy 25:3 KJV Deuteronomy 25:3 Bible Apps Deuteronomy 25:3 Parallel Deuteronomy 25:3 Biblia Paralela Deuteronomy 25:3 Chinese Bible Deuteronomy 25:3 French Bible Deuteronomy 25:3 German Bible Deuteronomy 25:3 Commentaries Bible Hub |
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