Woman: Man's Equal

by Thomas Webster

Those who declare that the law of Moses makes a distinction in the matter of release from servitude, between men-servants and maid-servants, to the disadvantage of the latter, in confirmation of their assertion quote Exodus xxi, 7; but if they read also, in connection with it, the eighth, ninth, tenth, and eleventh verses of the same chapter, a careful consideration of the entire passage will, we think, clearly show that the reference therein contained is not to the ordinary maid-servant, but to one whose master had betrothed her to himself, or to his son. In the case of betrothal to himself, if the girl failed to please her master, he was not to return her to her former position of a servant, but to let her be redeemed. He must not sell her, or otherwise dispose of her services during the unexpired period of her servitude, because "he had dealt deceitfully with her." In case of betrothal to his son, as in the other, she was not to be reduced to her former rank as a menial, but to be treated in every respect as a daughter. Even when the affection of the man to whom she was betrothed waned, he was to yield to her all the rights and privileges which belonged to her as his wife; and, if any of these were withheld, she was at liberty to go forth a free woman.

The circumstance of Jacob serving Laban fourteen years for Rachel, is by some deemed a parallel case with the prevailing custom of purchasing wives among the people of the East; but the cases are not at all similar. Jacob and Rachel had met at the well where she usually watered her father's flock. He had introduced himself to the maiden, and won her regard, before he proposed to her father for her, having spent a whole month in the house of Laban prior to his doing so. There is no reason whatever to doubt that he had Rachel's full consent to the arrangement. It was not Jacob's fault that, through the stratagem of Laban, he became the husband of Leah. The plurality of wives in this instance was not so much the choice of Jacob as the fault of the wily, semi-idolatrous Laban.

Shechem offered dowry to Jacob and his sons if they would consent to his taking Dinah to wife; but it is evident he did so in order to conciliate the outraged brothers of the girl whom he had so basely humbled, and whom he really desired to retain.

It is very clear, from the testimony of sacred history, that women, in the families of the patriarchs, and in the Hebrew nation generally, for several generations after the delivery of the Mosaic Law, occupied a position very much superior to those of the neighboring nations. A woman taken captive in war, whom a Jew chose to marry, could not be sold by her husband, should he afterward take a dislike to her so great that he might put her away. Even though a heathen, she was permitted to go out free.

Boaz is said to have bought Ruth when he purchased the possession of Naomi; and this circumstance is referred to by those who would bring the Bible into contempt, to prove that Ruth was bought according to Jewish law, as though she were a chattel. The facts, as given in the sacred narrative, do not, however, warrant any such interpretation.

Elimelech, with his wife and two sons, Mahlon and Chilion, left Bethlehem-Judah in consequence of a severe famine, and removed to Moab. At the time of their emigration, they were obliged to leave all their possessions, not portable, behind them; and were in consequence in straitened circumstances. While in Moab, both his sons married Moabitish women; and, in process of time, Elimelech and his sons all three died, leaving their respective widows destitute. Under these circumstances, the famine being now over in Judah, Naomi determined to return thither, and advised her daughters-in-law to return each to the house of her father. After some persuasion, the widow of Chilion did so; but Ruth, Mahlon's widow, expressed her determination to cling to the fortunes of her mother-in-law in the following touching strain:

"Entreat me not to leave thee, or to return from following after thee; for whither thou goest I will go, and where thou lodgest I will lodge; thy people shall be my people, and thy God my God; where thou diest will I die, and there will I be buried."

Naomi, having such proof of her attachment to her, expostulated with her no further; and, disconsolate and weary, the poor women made their way to Naomi's old home. During the absence of the family, the parcel of land which had been possessed by Elimelech had passed into the hands of strangers. Naomi naturally desired that it might be redeemed, as both herself and Ruth would be greatly benefited if it were. Boaz, though not the nearest kinsman, on being made acquainted with the circumstances of the case by Ruth, generously took up the cause; and the nearest of kin having relinquished his claim, he redeemed the property with it; and, with Ruth's own free consent, took her to be his wife. Her individual concurrence is apparent throughout the whole transaction. No one had any right to sell at all, or otherwise to dispose of her, except by her own wish.

The rape of the Benjamites is sometimes referred to in terms expressive of the desire to cast opprobium upon the teachings of the Bible. Unfortunate as was the condition of the Benjamites on this occasion, they had no more sanction for what they did from the law of Moses, than had Ahab for destroying the prophets of the Lord. Neither was the order of the Jewish elders for the massacre of men and elderly women, and the saving of the four hundred young women to make up the deficiency of wives still existing in this tribe, in any sense chargeable to the Divine law.

We might with as much propriety hold the Gospel responsible for the Massacre of St. Bartholomew, as to hold the law of Moses responsible for the acts of the Israelites. The Mosaic precepts concerning adultery and divorce might at first sight appear to give more latitude to men than to women, and therefore to be partial; but when we accept the interpretation given by our Lord, the apparent partiality vanishes. The Savior's testimony on the subject is very explicit. Matthew xix, 3-10, we read: "The Pharisees also came to him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause? And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so. And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery."