Punishment Pour Le Viol Dans L'Ancien Testament
Punishment for Violent Crimes in the Old Testament
The Old Testament prescribes various punishments for violent crimes, including death for murder and other serious offenses. The principle of retaliation, "blood for blood," is evident in the earliest biblical accounts [1]. This principle is first seen in the story of Cain, where the severity of punishment for murder is implied (Genesis 4:24). After the flood, the post-diluvian code explicitly states that retribution by human hands is required for blood shed, even if by an animal (Genesis 9:5-6) [1].
The Mosaic law codifies these principles, prescribing death for murderers and those who commit other serious crimes like adultery and idolatry. For instance, Exodus 21:12 states, "He that smiteth a man, so that he die, shall be surely put to death." The law also provides for the punishment of animals that cause human death, as seen in Exodus 21:28, where an ox that gores a person to death is to be stoned [8].
The method of punishment varied. Scourging, or flogging, was a common punishment among the Jews, while the Romans used a more severe form involving rods or thongs with metal pieces attached [3]. The witnesses were often involved in the execution of punishment, as seen in Deuteronomy 13:9 and 17:7, where they are instructed to be the first to stone those guilty of certain crimes [2].
Different crimes carried different punishments. Murder was punishable by death, as stated in Genesis 9:6 and reiterated in various parts of the Mosaic law. Adultery was also punishable by death, as seen in Leviticus 20:10 and Deuteronomy 22:22. The punishment for theft involved restitution, with the amount varying based on the circumstances (Exodus 22:1) [4].
The prophets often referenced these laws when calling the people to account for their sins. Ezekiel 16:38 compares the punishment of Israel to that of adulteresses, emphasizing the severity of their crimes and the justice of their punishment. The passage notes that the punishment will be carried out "as women that break wedlock and shed blood are judged" [6].
The New Testament writers also referenced these Old Testament punishments. The author of Hebrews notes that those who reject Christ will face a sorer punishment than those who broke the Mosaic law (Hebrews 10:27-28) [11]. This comparison underscores the gravity of sin and the importance of adhering to God's laws.
The early Church Fathers saw continuity between the Old and New Testament dispensations regarding punishment. John Chrysostom noted that while the punishments in the Old Testament were often immediate and physical, the New Testament emphasizes spiritual punishment and the importance of repentance [7].
The various Christian traditions represented in the sources generally agree on the severity of punishment for violent crimes in the Old Testament. They also highlight the importance of justice, restitution, and the protection of human life. The Baptist/Reformed tradition, as represented by John Gill, emphasizes the divine origin of these laws and their role in maintaining social order [8, 9, 10]. The Lutheran and Presbyterian traditions, as seen in the commentaries on Ezekiel, stress the justice and righteousness of God's judgments [5, 6].
The historical development of these punishments reflects the societal and theological context of ancient Israel. The laws and punishments were designed to maintain social order and to reflect God's holiness and justice. Understanding these punishments within their historical and cultural context is crucial for appreciating their significance in the biblical narrative.
The severity of these punishments also underscores the seriousness with which the biblical tradition views violent crimes. The emphasis on justice, restitution, and the value of human life continues to influence Christian thought and practice today.
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Punishments — The earliest theory of punishment current among mankind is doubtless the one of simple retaliation, "blood for blood." Viewed historically, the first case of punishment for crime mentioned in Scripture, next to the Fall itself, is that of Cain, the first murderer. That death was regarded as the fitting punishment for murder appears plain from the remark of Lamech. (Genesis 4:24) In the post-diluvian code, if we may so call it, retribution by the hand of man, even in the case of an offending animal, for blood shed, is clearly laid dawn. (Genesis 9:5,6) Pa”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Punishments — Antiquity of -- Ge 4:13,14. Power of inflicting, given to magistrates -- Job 31:11; Ro 13:4. Designed to be a warning to others -- De 13:11; 17:13; 19:20. Were inflicted On the guilty. -- De 24:16; Pr 17:26. Without pity. -- De 19:13,21. Without partiality. -- De 13:6-8. By order of magistrates. -- Ac 16:22. By order of kings. -- 2Sa 1:13-16; 1Ki 2:23-46. Immediately after sentence was passed. -- De 25:2; Jos 7:25. By the witnesses. -- De 13:9; 17:7; Joh 8:7; Ac 7:58,59. By the people. -- Nu 15:35,36; De 13:9. By soldiers. -- 2Sa 1:15; Mt 27:27-35. Some”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Scourging — The punishment of scourging was common among the Jews. The instrument of punishment in ancient Egypt, as it is also in modern times generally in the East, was usually the stick, applied to the soles of the feet--bastinado. Under the Roman method the culprit was stripped, stretched with cords or thongs on a frame and beaten with rods. (Another form of the scourge consisted of a handle with three lashes or thongs of leather or cord, sometimes with pieces of metal fastened to them. Roman citizens were exempt by their law from scourging.)”
- 1 Peter (Baptist/Reformed) “John Gill on 1 Peter 4:15: But let none of you suffer as a murderer,.... The punishment for murder was death by the law of God, Gen 9:6 or as a thief; whose fine or mulct, according to the Jewish law, was a fivefold or fourfold restitution, according to the nature of the thing that was stolen, Exo 22:1 or as an evildoer; a breaker of any of the laws of God or men, which are of a moral nature, and for the good of civil society: or as a busybody in other men's matters; "or as a bishop in another man's diocese"; that concerns himself in things he has nothing to do with, and neglects his own a”
- Ezekiel (Lutheran) “Keil & Delitzsch on Ezekiel 16:35: As Israel has been worse than all the heathen, Jehovah will punish it notwithstanding its election, so that its shame shall be uncovered before all the nations (Eze 16:36-42), and the justice of the judgment to be inflicted upon it shall be made manifest (Eze 16:43-52). According to these points of view, the threat of punishment divides itself into two parts in the following manner: - In the first (Eze 16:35-42) we have, first of all (in Eze 16:36), a recapitulation of the guilty conduct described in vv. 16-34; and secondly, an announcement of the punishment ”
- Ezekiel (Presbyterian) “Jamieson, Fausset & Brown on Ezekiel 16:38: judge thee, as women that break wedlock-- (Lev 20:10; compare Eze 16:2). In the case of individual adulteresses, stoning was the penalty (Joh 8:4-5). In the case of communities, the sword. Also apostasy (Deu 13:10) and sacrificing children to Molech (Lev 20:1-5) incurred stoning. Thus the penalty was doubly due to Israel; so the other which was decreed against an apostate city (Deu 13:15-16) is added, "they shall stone thee with stones and thrust thee through with . . . swords." The Chaldeans hurled stones on Jerusalem at the siege and slew with the ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: persisted in the same things, had none at all been punished, much more would this have been their feeling. For which reason in that dispensation death is immediately inflicted upon the adulterer and the manslayer; but in this, if through repentance they are absolved, they have escaped the punishment. However, both here one may see some instances of heavier punishment, and in the Old Testament some less severe, in order that it may be signified in every way that the covenants are akin to each other, and of one and the same lawgiver: and you may se”
- Exodus (Baptist/Reformed) “John Gill on Exodus 21:28: If an ox gore a man or a woman, that they die,.... That are Israelites, of whom only Aben Ezra interprets it; but though they may be principally designed, yet not solely; for no doubt if one of another nation was gored to death by the ox of an Israelite, the same penalty would be inflicted, as follows: then the ox shall be surely stoned; which is but an exemplification of the original law given to Noah and his sons, Gen 9:5, "at the hand of every beast will I require it"; i.e. the blood of the lives of men; which shows the care God takes of them, that even a beast ”
- Exodus (Baptist/Reformed) “John Gill on Exodus 21:22: If men strive,.... Quarrel and fight with one another, which is to be understood of Hebrews, as Aben Ezra observes: and hurt a woman with child; who being the wife of one of them, and also an Israelitish woman, interposes to part them, or help her husband; but the other, instead of striking his antagonist as he intended, gives her a blow: so that her fruit depart from her; or, "her children go forth" (z), out of her womb, as she may have more than one; through the fright of the quarrel, and fear of her husband being hurt, and the blow she received by interposing,”
- Ezekiel (Baptist/Reformed) “John Gill on Ezekiel 16:37: And I will judge thee as women that break wedlock,.... The marriage covenant, defile the marriage bed, and were adulteresses, who by the law of Moses were to be punished with death, Lev 20:10; and shed blood are judged; who also were punished with death according to the original law in Gen 9:6; the Jews were not only guilty of spiritual adultery, that is, idolatry; but also of murder, by sacrificing their infants to idols; and murder often follows upon adultery, as Kimchi observes; and, these people were guilty of shedding innocent blood on other accounts; but the”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 10:27: Of how much sorer punishment,.... Than a mere corporeal death, which was the punishment inflicted on the transgressors of the law of Moses. Suppose ye; the apostle appeals to the Hebrews themselves, and makes them judges of what punishment shall he be thought worthy; who is described as follows: who hath trodden under foot the Son of God: this seems to be a stronger expression than crucifying him again, Heb 6:6 and is to be understood, not of what was in fact committed, but in will by persons; who, could they have had their will of him, would have pulled him f”