In our contemporary world, a great deal of cultural discussion revolves around the nature of human dignity and human rights. Sadly, there is not a day that passes in which news concerning human trafficking, gross negligence, or large-scale violent oppression/suppression of human thriving arrests attention. International organizations like Human Rights Watch make it their mission to expose and bring to justice all those who would jeopardize the rights of the weakest members of human society. They act, in part, as a result of the Universal Declaration of Human Rights, which was adopted by the UN General Assembly on 10 December 1948 as a result of the experience of the Second World War. This Declaration called the international community to a standard that sought to prevent atrocities like those perpetrated in that conflict from happening again.

Unfortunately, conflicts and atrocities committed against the citizens of the world continue in our day. Yet, this standard assumption of basic human rights enables the international community to act when those rights are violated. And indeed, human rights—for most people—are a basic assumption in the concern for and treatment of others. One might ask from where the deep concern for human rights comes? How is it that the concern for human dignity has become a conversation—welcomed or suppressed—in all cultures? Is it simply the result of the Second World War?

In seeking to answer these questions, many would be incredulous if the suggestion came that the Judeo-Christian tradition grounds the concern for human rights today. After all, the pages of the Bible are filled with narratives of slavery and oppression, bloodshed and violence. How could this tradition be the ground for human rights?

Sadly, even those most familiar with the pages of the Bible often fail to see the significance of commands to care for the “foreigner and stranger” issued to the people of Israel. Sojourners or strangers in Israel were included in the law, and they were not to be oppressed or mistreated.(1) Given the brutalities present in the ancient world, these commands to care for strangers and sojourners are most remarkable. Indeed, to anyone familiar with the mindset of the ancient world, it is clear that Israel was to be distinctive in its treatment and care for the least in their midst: orphans, widows, and slaves.(2)

In the Roman world of Jesus’s day, slaves and servants of any kind, men and women, were classified as non habens personam—not having a persona, or more literally, not having a face.(3) Before the law, a slave was not considered a person in the fullest and most proper sense. Author David Bentley Hart notes, “In a sense, the only face proper to a slave, at least as far as the cultural imagination of the ancient world went, was the brutish and grotesquely leering ‘slave mask’ worn by actors on the comic stage: an exquisitely exact manifestation of how anyone who was another’s property was (naturally) seen.”(4) Simply stated, anyone without a noble birth was not given consideration with regard to human dignity or fair treatment as a fellow human being.

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