Exodus 21

            Verse 1: “Now these are the judgments which thou shalt set before them.” (Exodus 24:3, Deuteronomy 4:14, 6:1) Here in chapters 21-23, known as the Book of the Covenant (Exodus 24:7), God gives Moses further judgments, or ordinances, by which the Israelites are to faithfully live their daily lives. According to the Moody Bible Commentary, “These laws were of both the casuistic form (i.e., case-law, recognized by the common “If … then” structure, providing examples or cases as guides for community living and resolving disputes) and the apodictic form (i.e., commands and precepts laid down, the “do’s and don’ts”). There are basically two purposes for such laws: one, to promote faithfulness in living in the community and two, for fostering faithfulness in devotion to the Lord.”
           
            Verses 2-6: This first set of laws pertains to slaves. Slavery has long been a fact of life for almost every people and culture since the days of Adam and Eve. A careful study of how God addresses the topic for the Israelites here in Exodus and Leviticus compared to the way in which slaves were treated in other heathen cultures and empires throughout history will reveal a stark contrast. In a broken and fallen world, there will always be those who are more well off and successful versus those are poor and downtrodden. Jesus said in Mark 14:7, “For ye have the poor with you always…”. While the other nations and peoples around them abuse and mistreat their slaves, God commands the Israelites in His law to do the opposite. Slaves have rights and are not treated as mere property or inhumanly. And because there are many reasons for which one Israelite might willingly enter into indentured servitude under a fellow Israelite, God makes it clear in these verses how a master is to treat his or her slave.
            The first stipulation is that a Hebrew slave that is lawfully purchased may serve his or her master only six years. (v.2) He will go free in the seventh year, owing his master nothing. (Leviticus 25:39, Jeremiah 34:14) Deuteronomy 15:12 makes it clear that this law applies to both male and female slaves. (That same passage also stipulates that the master is to gift his former slave with enough livestock, food and other supplies so that the man or woman will have enough on which to live as they begin their new life.) Verse 3 states that is the slave was unmarried at the time of his purchase by the master, he will leave his servitude as a single man. However, if he was married at the time of his purchase, his wife will leave with him at the end of the six years. The wife will not remain the property of the master.
            But if the master gives a wife to his slave during the time of servitude, she and the children will remain behind with the master and not leave with the slave. (v.4) It can be logically presumed that the former slave will remain married to his wife since there is no mention here of divorce or annulment, and also because God would not contradict His first law regarding marriage (Genesis 2:23-24) as well as the 7th commandment (Exodus 20:14).
            However, verse 5 seems to imply that the servant has a choice of whether or not he remains married to his wife after his six years of servitude. “…I love my master, my wife, and my children; I will not go out free…” The wording of this verse suggests that the freed slave has the option of being released not only from his servitude but from his marriage as well. Or perhaps that’s simply the way I’m reading it. What are your thoughts or comments on this? Leave me a reply in the comments section of this post.
            Whatever the case, verse 6 gives the necessary instruction for the master if the freed servant desires to remain with his master and family. The master will bring him before the judges (Exodus 12:12, 22:9), presumably to put on record in the presence of witnesses that the servant wishes to remain a slave for the rest of his life, and then the master will put an aul in the earlobe of the servant as an outward symbol of the new contract. (Deuteronomy 15:17)
          It’s clear from these verses that the term “slavery” as depicted here in Exodus and Leviticus is not the form of slavery that we commonly think of today, i.e. pre-Civil War in the United States. As I noted earlier, God makes it clear in the law for His chosen people that masters are to treat their servants humanely and with dignity. The servants, likewise, have a choice at the end of their required term whether to go free or remain in servitude for the rest of their lives.
 
            Verses 7-11: This section pertains to the rights of the female slave. (Nehemiah 5:5) If she has been betrothed to her master with the expectation of becoming his wife or concubine, then she cannot go out free in the seventh year. (v.7) If the master isn’t willing to fulfill his marital responsibilities to her for whatever reason, then she is to be purchased by another master as long as he is not a Gentile. (v.8) The master may also give her as a wife to his son, in which case the master would treat her as he would any daughter-in-law. (v.9) If the master chooses to take on another wife, but he is still expected to provide for the maidservant and fulfill all his other duties per the betrothal agreement mentioned in verse 8. (v.10) But if the master is unwilling to do any of these things, then he is to set her free and she doesn’t owe him anything. (v.11)
 
            Verses 12-14: Premeditated murder, the act of deliberately and willfully taking another’s life, is punishable by the death. (v.12, 14) (Genesis 9:6, Leviticus 24:17, Numbers 35:30, Matthew 26:52) But if the death of the victim was accidental (“…but God deliver him into his hand…”), the one that caused the death could take refuge at an appointed place. (v.13) (There’s more detail given later in Exodus and Leviticus on the Cities of Refuge.) There is no refuge, however, for the one guilty of premeditated murder. (“…Thou shalt take him from Mine altar, that he may die.”) (v.14) (1 Kings 2:28)
 
            Verses 15-17: Killing one’s parents – or even just cursing them – is also deserving of the death penalty. (v. 15, 17) (Leviticus 20:9, Proverbs 20:20, Matthew 15:4, Mark 7:10) So, too, is kidnapping for the purpose of selling the victim into slavery. (v.16) (Deuteronomy 24:7) The Hebrew word for “curse” is “qalal” (pronounced kaw-lal), and while it has varied definitions according to the context in which it’s used, the meaning here in verse 17 is “to make light of”, “to make small or trifling”, or “treat with contempt”, according to both Strong’s Concordance and the Brown-Driver-Briggs lexicon. God takes a very dim view of rebellion and disrespect towards one’s parents.
 
            Verses 18-19: In the case of two men involved in a brawl with one another, and one of them is seriously injured, the one who caused the injury will not be guilty of manslaughter if the victim lives and regains full health. Only monetary payment as reimbursement for the time of lost wages during the recovery period is required by this law.
 
            Verses 20-21, 26-27: If a master beats his slave to point of death, the master is guilty of murder and is punished accordingly. (v.20) But if the slave recovers from his/her injuries, then there is no cause to penalize the master. (v.21) However, if the beating results in permanent injury to the slave, such as the loss of an eye or a tooth, that slave is immediately set free. (v.26-27) What is most likely in view here is the customary discipline of an unruly or disobedient servant. The master is forbidden from abusing his servants, but the servants are subject to proper discipline if they do not obey their master.
 
            Verses 22-23: If a pregnant woman sustains an injury at the hands of another man or woman, and that injury is not fatal to either her or the baby – even if the injury results in a premature birth of the baby – then only a fine is levied against the perpetrator. (v.22) But if either the mother or the baby die as a result of the assault, the murderer is punished accordingly. (v.23)
            Many pastors and Bible scholars have, sadly and egregiously, adopted an incorrect assumption from this passage that God is placing less value on the life of a child still developing in the womb versus a newborn baby, thus legitimizing and condoning abortion. The Hebrew word for “fruit” in verse 22 is “yeled”, which means “child” or “offspring”. Thus, the phrase in verse 22 “…so that her fruit depart from her, and yet no mischief follow…” literally means, “If the woman gives birth prematurely yet neither mother nor child dies as a result of the injury…”. Therefore, the phrase in verse 23 “…if any mischief follow, then thou shalt give life for life…” means “If any death results from the injury, the murder shall pay with his own life.” Both verses are referring to human life and thus one cannot make the case from this passage that a developing fetus in the womb is any less alive than a baby delivered at full term. To do so is a classic example of using a verse or passage out of context in order to support heresy.
 
            Verses 24-25: Here is the origin of the famous saying, “Eye for an eye”. (Leviticus 24:20, Deuteronomy 19:21, Matthew 5:38, 1 Peter 2:19) These two verses also have been misused and misapplied throughout history to justify murder committed in the name of justice or vengeance. In point of fact, all that these verses are stating is that the punishment must fit the crime. Vengeance and retribution belong to God alone. (Deuteronomy 32:35, Psalm 94:1, 1 Thessalonians 4:6, Romans 12:19, Hebrews 10:30)
 
            Verses 28-32: The next five verses list scenarios in which the death of a human is caused by an animal. In the first example, if there is no negligence found on the part of the ox owner, then only the ox is killed and even his flesh is destroyed. It’s not to be consumed for food. The owner is acquitted of murder. (v.28) But if the owner had been made aware that his ox was a danger to others, and he did nothing to keep the animal properly restrained or tamed, then he is at fault if the ox gores someone to death. Both the beast and the owner are subject to the death penalty. (v.29) (NOTE: death by stoning was the typical method of execution for a man or woman in the ANE, but not an animal.)
            However, verses 30-31 state that the animal’s owner may be given the option to ransom his life instead, subject to whatever monetary amount the judges and the family of the victim see fit to lay on him. The gender of the victim has no bearing on the restitution amount, only whether or not he/she is a slave. If that’s the case, the restitution amount is set at thirty shekels of silver. (v.32) (NOTE: Judas Iscariot betrayed Jesus for thirty pieces of silver, indicating that he believed Christ’s life to be worth no more than that of a dead slave. [Zechariah 11:12-13, Matthew 26:15, 27:3, 9])
 
            Verses 33-36: Open pits were common in the ANE, most often used as cisterns for water reclamation. This law deals with a negligent pit owner who has not properly covered his pit or otherwise set up barriers to prevent animals and humans from falling into the pit. (v.33) If an ox falls into the pit and dies, that pit owner has just bought himself a dead ox. (v.34)
            If a man’s ox gores another man’s ox to death, the live ox is sold to pay restitution to the dead ox’s owner. (v.35) The dead ox is also divided up between the two men. However, if this is another case of an ox that has not been properly restrained or tamed by its owner and has gored other animals before, that owner will simply trade his ox for the dead one. (v.36)
 
            What is clear from these first set of laws in the Book of the Covenant is that all life is created by God – both human and animal – and that human life is more valuable than an animal’s. Humans are image-bearers of God and only He has the authority to take a life. Premeditated murder is the act of us taking God’s place, and that is the sin of pride. Therefore shall the murder’s life be taken as punishment and recompence for that sin. This is why capital punishment in modern society is acceptable and should be implemented far more often than it is. God commands us right here in Exodus and Leviticus that the elected leaders of our government have a responsibility to carry out the execution of murderers who have been convicted in a court of law for their premeditated, willful crime. It is not inhumane, it is not cruel and unusual punishment, and it most certainly is true justice. God said so clearly and explicitly right here in His holy word.
            It’s also okay to clear a wetland in preparation to build a shopping mall or an office complex. It’s ok if that puts the rare species of the buck tailed rainbow unicorn crane in danger of extinction. The life of some bird doesn’t matter as much as that of the humans, and man is not destroying the environment by building civilization. It’s what God created us to do, and as long as we are properly caring for this planet he gave us, it’s okay for us to have dominion over the land and all the animals upon it. God said so in Genesis 1:28[xxxvii]. That’s why I also have no problem killing a four point buck, stripping it of its hide, frying up the meat and serving a feast for my family. God said that, too, is ok. (Genesis 9:2-3[xxxviii]) In fact, meat is a staple of a balanced, healthy and normal diet. (Yes, veganisim & vegetarianism heretical cults. It’s best to avoid them except when barbecuing something. In that case invite your vegetarian friend for dinner and lock him in the kitchen with the roasting meat so that he will convert once he smells the delicious aroma. If he still persists in his heresy, end the friendship. You don’t need that kind of negativity in your life.)
            In all seriousness, folks, God laid down His law here in the OT so that we who are His fallen creation would know how we are supposed to treat one another as well as our livestock, pets and other property. We reflect God’s image, and God is loving, gracious, merciful and kind. But God is also holy and just, and He commands us to keep law and order in our personal lives as well as the communities in which we live. When any of us violate and break those laws, we must execute justice in accordance with God’s law and His holy word.