The Anti-Slavery Examiner, Omnibus

by American Anti-Slavery Society

But suppose it otherwise; still perpetual service could not be argued from the term forever. The ninth and tenth verses of the same chapter, limit it absolutely by the jubilee. "Then shall thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month: in the day of atonement shall ye make the trumpet sound throughout ALL your land." "And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto ALL the inhabitants thereof."

It may be objected that "inhabitants" here means Israelitish inhabitants alone. The command is, "Proclaim liberty throughout all the land unto ALL the inhabitants thereof." Besides, in the sixth verse, there is an enumeration of the different classes of the inhabitants, in which servants and strangers are included. "And the Sabbath of the land shall be meet for YOU—[For whom? For you Israelites only?]—for thee, and for thy SERVANT, and for thy maid, and for thy hired servant, and for thy STRANGER that sojourneth with thee."

Further, in all the regulations of the jubilee, and the sabbatical year, the strangers are included in the precepts, prohibitions, and promised blessings. Again: the year of jubilee was ushered in, by the day of atonement. What was the design of these institutions? The day of atonement prefigured the atonement of Christ, and the year of jubilee, the gospel jubilee. And did they prefigure an atonement and a jubilee to Jews only? Were they the types of sins remitted, and of salvation, proclaimed to the nation of Israel alone? Is there no redemption for us Gentiles in these ends of the earth, and is our hope presumption and impiety? Did that old partition wall survive the shock, that made earth quake, and hid the sun, burst graves and rocks, and rent the temple vail? And did the Gospel only rear it higher to thunder direr perdition from its frowning battlements on all without? No! The God of OUR salvation lives. "Good tidings of great joy shall be to ALL people." One shout shall swell from all the ransomed, "Thou hast redeemed us unto God by thy blood out of EVERY kindred, and tongue, and people, and nation." To deny that the blessings of the jubilee extended to the servants from the Gentiles, makes Christianity Judaism. It not only eclipses the glory of the Gospel, but strikes out the sun. The refusal to release servants at the sound of the jubilee trumpet, falsified and disannulled a grand leading type of the atonement, and thus libelled the doctrine of Christ's redemption.

Finally, even if forever did refer to the length of individual service, we have ample precedents for limiting the term by the jubilee. The same word is used to define the length of time for which those Jewish servants were held, who refused to go out in the seventh year. And all admit that their term of service did not go beyond the jubilee. Ex. xxi. 2-6; Deut. xv. 12-17.

The 23d verse of the same chapter is quoted to prove that "forever" in the 46th verse, extends beyond the jubilee. "The land shall not be sold FOREVER, for the land is mine"—as it would hardly be used in different senses in the same general connection. In reply, we repeat that forever respects the duration of the general arrangement, and not that of individual service. Consequently, it is not affected by the jubilee; so the objection does not touch the argument. But it may not be amiss to show that it is equally harmless against any other argument drawn from the use of forever in the 46th verse,—for the word there used, is Olam, meaning throughout the period, whatever that may be. Whereas in the 23d verse, it is Tsemithuth, meaning cutting off, or to be cut off.

III. "INHERITANCE AND POSSESSION."—"Ye shall take them as an INHERITANCE for your children after you to inherit them for a possession." This refers to the nations, and not to the individual servants, procured from these nations. We have already shown, that servants could not be held as a property-possession, and inheritance; that they became servants of their own accord, and were paid wages; that they were released by law from their regular labor nearly half the days in each year, and thoroughly instructed; that the servants were protected in all their personal, social, and religious rights, equally with their masters, &c. Now, truly, all remaining, after these ample reservations, would be small temptation, either to the lust of power or of lucre. What a profitable "possession" and "inheritance!" What if our American slaves were all placed in just such a condition! Alas, for that soft, melodious circumlocution, "Our PECULIAR species of property!" Truly, emphasis is cadence, and euphony and irony have met together!

What eager snatches at mere words, and bald technics, irrespective of connection, principles of construction, Bible usages, or limitations of meaning by other passages—and all to eke out such a sense as accords with existing usages and sanctifies them, thus making God pander for their lusts. Little matter whether the meaning of the word be primary or secondary, literal or figurative, provided it sustains their practices.

But let us inquire whether the words rendered "inherit" and "inheritance," when used in the Old Testament, necessarily point out the things inherited and possessed as articles of property. Nahal and Nahala—inherit and inheritance. See 2 Chronicles x. 16. "The people answered the king and said, What portion have we in David, and we have none inheritance in the son of Jesse." Did they mean gravely to disclaim the holding of their king as an article of property? Psalms cxxvii. 3—"Lo, children are an heritage (inheritance) of the Lord." Exodus xxxiv. 9—"Pardon our iniquity and our sin, and take us for thine inheritance." When God pardons his enemies, and adopts them as his children, does he make them articles of property? Are forgiveness, and chattel-making, synonymes? Psalms cxix. 111—"Thy testimonies have I taken as a heritage (inheritance) forever." Ezekiel xliv. 27, 28—"And in the day that he goeth into the sanctuary, unto the inner court to minister in the sanctuary, he shall offer his sin-offering, saith the Lord God. And it shall be unto them for an inheritance; I am their inheritance." Psalms ii. 8—"Ask of me, and I will give thee the heathen for thine inheritance." Psalms xciv. 14—"For the Lord will not cast off his people, neither will he forsake his inheritance." See also Deuteronomy iv. 20; Joshua xiii. 33; Chronicles x. 16; Psalms lxxxii. 8, and lxxviii. 62, 71; Proverbs xiv. 8.

The question whether the servants were a PROPERTY—"possession," has been already discussed—(See [p. 36])—we need add in this place but a word. Ahusa rendered "possession." Genesis xlii. 11—"And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded."