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all to observe it. But we find express mention made of the Stranger, at the Appointment of the Yearly Feast of Atonement, Lev. xvi. 29. The Stranger was obliged to bring his Sacrifice to the Door of the Tabernacle of the Congregation; and in the Prohibitions of eating Blood, he is particularly forbidden it, cbap. xvi. 8, 9, 12, 1.
All the Laws relating to Marriage, and concerning unlawful Luft, are equally enjoin’d the Stranger and the Israelite, chap. xviii. 26. he was to be stoned, if he gave any of his Seed unto Moloch, chap. xx. 2. and he was obliged to all the same Laws concerning Sacrifices, chap. xxii. 18. and was to be stoned for Blasphemy; and for Murther, Hurt, or Damage, the Law made no difference between Strangers, and Native Ifraelites. Ye shall have one manner of law, as well for the Stranger, as for one of your own country; for I am the Lord your God, chap. xxiv. 16, 22. The Sabbath was appointed to the Stranger within their Gates, Exod. xx. 10. and xxiii. 12. Lev. xxv. 6. Deut. v. 14. And the Feasts of Pentecoft, of Tabernacles, and of Atonement, as well as the Passover, were enjoin'd him, Deut. xvi. 11, 14. Lev. xvi. 29. The Feast of Tabernacles is restrain'd to the Israelites born, Lev. xxiii. 42. only as to their dwelling in booths seven days. The Stranger was to hear the Law read in the Solemnity of the Year of Release, chap. xxxi. 12.
And the Covenant is expresly made with the Stranger, chap. xxix. 12. Josh.
And as the Strangers or Proselytes were thus joind, in the very Design and Institution of the Law, with the Native Ifraelites theinselves, as to all the Acts and Privileges of Religious Worship, when once they had receivd Circumcision, though they were not oblig'd to be Circumcised, but were left to their Liberty, under no Obligation, but to worship the True God, and observe the Precepts of Noab; so God had a particular regard to them in their Civil Statutes and Or
viii. 33, 35
dinances, to free them from Oppression, and every: thing that might give Strangers any discouragement from living amongst the Israelites, and becoming Partakers of their Religion with them: Thou fwait neia ther vex a stranger, nor oppress him; for ye were firan. gers in the land of Ægypt, Exod. xxii. 21. Also thou jalt not opprefs a stranger ; for ye know the heart of a Aranger, seeing ye were strangers in the land of Ægypt, chap. xxiii
. 9. It seems, one reason of their being so long detained in Ægypt, was to teach them Humanity and Compassion to Strangers : Thou shalt not oppress an hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates, Deut. xxiv. 14. And care is taken of the Stranger, that he be not brought into Want, or suffered to perish in his Distress, for the Gleanings of the Harvest and of the Vintage were his portion: Thou foalt leave them for the poor and the stranger : I am the Lord, Lev. xix. 10. and xxiii. 22. All manner of Kindness and Affection is in most express and ample terms commanded towards all Strangers : And if a Aranger Sojourn with thee in your land, ye mall not vex bim : But the stranger that dwelleth with you mall be unto you as one born amongst you, and thou malt love him as thy self; for' ye were strangers in the land of Ægypt I am the Lord your God, Lev. xix. 33, 34. And Moles, repeating the peculiar Favours which God had beftowed upon the Children of Israel, put them in mind, that God loveth the stranger, in giving him food and raiment. Love'ye therefore the stranger; for ye were strangers in the land of Egypt, Deut.x. 18,19. The Widow, the Stranger, and the Fatherless, are usually mention'd together in Scripture, as being jointly the Care of God's more peculiar Providence, and he recommends them to the Charity of his People. And to oppress the Stranger is reckon'd the highest Aggravation of Wickedness : They Jiay the widow and the stranger, and murther the fatherless ; yet they say, The Lord shall not
see, neither Mall the God of Jacob regard it, Pfal. xciv, 6,7. The people of the land have used oppression, and exercised robbery, and have vexed the poor and needy; yea, they have oppressed the stranger wrongfully, Ezek. xxii. 29. And to the same purpose, Psal. cxlvi. Fer. vii. 6. and xxii. 3. Zech. vii. 10. Mal. iii. F. Particular Provision was made in the Law, for the Dwellings of Profelytes, Lev. xxv. 29. And if a man fell a dwelling=louse in a walled city, then be may rep deem it within a whole year, after it is fold, within a
full, year may he redeem it. And, if it be not redeemed within the space of a full year, then the house that is in the walled city shall be established for ever to him that bought it, throughout his generations, it mall not go out in the jubilee. For which Law, Philo Judæus assigns this Reason, That the Profelytes might not be destitute of Houses: For the Cities (says he) when the Land was divided by Lot, were not divided among the Tribes, but were built afterwards: the first Has bitations being in Villages; and therefore, by this Law, Houses in Cities were secured to the Profelytes dwelling in the Land. What he says of the Cities, must be understood only of the greatest part of them; for it is certain, that the Israelites entred upon the Pofleffion of Cities and Houses already built, Deut. vi. 10. Joh. xxiv. 13.
Though their Bond-men and Bond-women were not to be of the Native Ifraelites, but of the Heathen that were round about them, and of the Strangers that dwelt amongst them, Lev. xxv. 44. yet an Israelite might sell himself to a Stranger, and become his Servant : but he might be redeemed again, either by himnself, or by his near Kinsman, and was to be released at the Year of Jubilee, ver. 47. The Cities of Refuge were provided for the Stranger and the Sojourner, Num. xxxv. 15.30b. xx. 9. The Judges were particularly commanded to execute righteous and impartial Judgment to the Stranger, Deut. i. 16. А.
Caution is given, that neither the Edomites not the Ægyptians were to be abhorred by them, but their Children were to be received into the Congregation of the Lord, in the Third Generation ; that is, after any Edomite or Ægyptian had lived amongst them as a Profelyte of the Gates, their Children of the Third Generation might be capable of Circumcision, and be admitted to the Observation of the whole Law, chap. xxiii. 7. Ruth was a Moabitefs : And though the Ammonite and Moabite were for ever, that is, by a perpetual Decree, excluded, even to the Tenth Generation, from the Congregation of the Lord, by reason of their Inhumanity to the Israelites, at their coming out of Ægypt, ver. 3. yet neither were they of the preceding Generations debarr'd from becoming Profelytes of the Gates, and undertaking the Observation of the Precepts of Noah.
A Promise is made, that the Sranger shall rejoyce in the good things of the Land, chap. xxvi. II. And the Israelites are threaten'd, that upon their Disobedience, the Stranger Thould be more prosperous than they, chap. xxviii. 43,44. King Solomon, at the De dication of the Temple, makes such particular mention of the Stranger, in his Prayer, as shews both the design of building it, and of all the Jewish Worship, to be such as that other Nations might share in it, and withal, he foretels what the Event should be: Moreover, concerning a stranger that is not of thy people Ifrael, but cometh out of a far country, for thy name's sake ; (for they shall bear of thy great name, and of thy Atrong hand, and of thy stretched out arm) when he shall come and pray towards this house : Hear thou in heaven thy dwelling-place, and do according to all that the Aranger calleth to thee
for : that all people of the earth may knoro thy name, to fear thee, as do thy people Israel, and that they may know that this house which I have built is called by thy name, 1 Kings viii. 41, 42, 43. 2 Chron. vi. 33. This was the house of prayer for all people,
Ita. lợi. 7. Mar. xi. 17. And the Prophets, in their Prophecies concerning the return of the Jews out of their Captivity in Babylon, and in their Predictions of the Meffias, did not omit to insert peculiar Expressions of God's Love and Favour to Strangers and Profelytes, to shew that the Promises did extend to them, as wel as to the Native Jews themselves, Ifa. Ivi. 3. Ezek. xlvii. 22, 23.
From all which, it is evident, that Strangers were equally capable of the Privileges and Advantages in the Jewish Worship, as the Jews themselves were ; and that they were debarr’d of very little in their Civil Rights; and all Encouragement imaginable was given to Strangers to come and dwell amongst the Jews : The Law joins them together with the Natural Israma elite, both in the Curses it denounces, and in the Blessings it promises; it severely threatens all that should oppress or defraud them; it commands the fame Charity towards them, as towards the Fatherless and Widow, the greatest Objects of Human Compaflion, and of the merciful Care and Providence of God: And the Prophets, with the utmost severity, rebuke the Jews, for any Oppression or Abuse of them. The Profelytes were not excluded from their Sacrifices, their Prayers and Sacraments; and if they refused to take upon them the Observation of the w.hole Law, yet they had free leave and great encouragement to live amongst them, believing only in the True God, and obeying those Precepts which were given to all the Race of Mankind after the Flood: They might share in all the Rites of their Religious Worship, and were invited to do it; but if they would not submit to this, yet they were not therefore rejected, but might partake of their Civil Privileges, and live under the Protection of their Government: And it is observable, that where the same Laws are repeated in several places of Scripture, the Stranger is no where omitted but what relates to him, is constantly repeated with