What kind of society would you build if your people had just been freed from a tyrant? In Exodus 21 we see how God intends a community where the strong are restrained, the weak are protected, and love binds us to lifelong service.
Commentary
The opening language states, “These are the judgments” i.e. after the Ten Commandments, God applies them to ordinary life. In vv. 2–6, the fourth commandment’s sabbatical rhythm is applied to time-limited service, allowing the servant to leave in the seventh year. This is a servant under contract, not chattel slavery. Israel’s law— in contrast with Egypt’s cruelty—limits power and protects families. So if the man entered married, he leaves with his wife. However, if the servant agrees to a wife from the hand of his master, then he must forfeit his family if he chooses to leave after six years. But if his love for his master and family exceeds his love for freedom, he can stay. Some translations say that the servant is brought before God, but the meaning of the language refers to civil authorities. At the door of the home, where the passover blood is sprinkled, the servant has his ear bored with an awl (v. 6). This is symbolic. The ear is the instrument of hearing commands, which is vital to be a good servant.
In verses 7–11 we are told of the protection of a vulnerable woman. Perhaps her father is in poverty and there are no suitors for marriage. In such a case, to preserve her life, she could be pledged as a servant-wife. She is not just a servant because she has real marital privileges—food, clothing, and conjugal rights—and if these are denied she goes free without payment. Such laws make provision for the vulnerable and address the abuse of power dynamics in less than ideal situations.
In verses 12–17 there is an expansion of the sixth commandment. The language shows that intent matters. God provides refuge for unintended killing (v. 13), yet forbids any sanctuary for those who commit murder. There is no sacred place to hide premeditated, unjust killing. Regarding the fifth commandment, parental authority is protected. Assaulting or cursing father or mother is a capital crime (vv. 15, 17). There’s application of the eighth commandment when, in v. 16, man-stealing is denounced. The law condemns the forcible enslavement of innocent people.
Verses 18–27 require measured justice. In a brawl, if the injured party recovers, the assailant pays for lost time and costs associated with his recovery (vv. 18–19). Also, masters may not brutalize their servants. If a servant is maimed, he goes free (vv. 26–27). Here the famous talion appears (vv. 22–25): “life for life, eye for eye, tooth for tooth…” This is to curb revenge and bribing for leniency. But note, it’s not always a perfect like for like. For example, injury to a servant’s eye or tooth leads to emancipation, not mutilation of the master. Which makes sense. The slave would prefer his freedom over the physical affliction of his master. The point is, the punishment must fit the crime. In the case of the pregnant woman, we see that harm to mother or child brings proportionate penalty; the unborn life is a protected life, showing the dignity of the unborn.
Finally, in verses vv. 28–36, negligence is addressed. If an ox—or any livestock—kills someone without prior warning, the animal dies, but the owner is clear of guilt (v. 28). However, if the animal was known to be a threat and the owner failed to restrain it, the owner is liable to death, though a ransom price may be set (vv. 29–30). In addition, children are explicitly included and are to valued equally, rather than valued based on their immediate economic benefit (v. 31). When a servant is gored, fixed compensation is “thirty shekels of silver,” and the ox is stoned (v. 32). Uncovered pits and beasts that gore other beasts require fair restitution (vv. 33–36).
Application
Humanity is sacred because man is made in God’s image. Back in Genesis 9:6, God laid down one of the pillars of a just society. But Exodus 21 shows the extent of the dignity of humanity. From superiors to the unborn, this chapter regulates our respect for others. And while the specific civil penalty was given to Israel, the moral weight remains. These issues matter just as much today. Therefore, love fathers, support mothers, welcome children, and oppose every modern form of man-stealing and trafficking. Christian, you are called to be the best of citizens and the brightest of lights.
Distinguish between societal justice and personal vengeance. The purpose of lex talionis is to empower civil magistrates to restrain sin. Personal vengeance is forbidden and equity is required. Sometimes it’s life for life, but sometimes it is requiring freedom in place of abuse. Christians should not hold to a form of love that removes consequences from oppressors, even when the oppressors are categorized as minorities. In your personal life, be willing to make restitution where you have injured someone. If your words shattered trust, seek to rebuild with time, truthfulness, tangible expressions of love. Do not try to avoid the consequences of your actions by grabbing the altar (v. 14). The person forgiven by God in Christ, no longer has to live in fear.
Inaction where there ought to be action is a sin. God holds people accountable who refuse to take countermeasures when there is a reasonable expectation of harm. Love and godly wisdom go hand in hand anticipates harm. Negligence isn’t malice, but nor is it innocence. So we guard around the swimming pool, we block aspects of the internet, we don’t handle cellphones while we drive even if it’s not illegal in our state. Guardrails are a necessity in a fallen world. If that friend isn’t a good influence, don’t continue the relationship until they get you into trouble. Practice thoughtful prevention for yourself and those under your care.
Christ is the willing servant who chooses a permanent servitude. The description of the servant who chooses to stay with his master points to Christ. Psalm 40:6 prophesies of Christ having His ear bored in order to obey the Father’s will: “Sacrifice and offering thou didst not desire; mine ears hast thou opened” (Ps. 40:6). He, “made… of no reputation… took upon him the form of a servant… and became obedient unto death” (Phil. 2:7–8). He could have “gone out free,” yet chose instead to be a corn of wheat which died (John 12:24). Love to His Father, and those whom the Father gave to Him, held Him to the cross. The freest Man chose to serve forever. “I came down from heaven, not to do mine own will, but the will of him that sent me” (John 6:38). Has the love that governs Christ got a hold of you? Have you said, “I love my Master… I will not go out free?” At the place where the lamb shed His blood, present yourself to God and love for Him.
“If the service of Christ has been a fetter, Lord, put on double fetters. If Thy service has been a bond, Lord, tie us up hand and foot, for, to us, bondage to Thee is the only perfect liberty.” — Charles Spurgeon
