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Exodus 21:1-36 King James Version with Strong's Concordance (STRONG)

1 Now these are the judgments H4941 which thou shalt set H7760 before H6440 them.

2 If thou buy H7069 an Hebrew H5680 servant, H5650 six H8337 years H8141 he shall serve: H5647 and in the seventh H7637 he shall go out H3318 free H2670 for nothing. H2600

3 If he came in H935 by himself, H1610 he shall go out H3318 by himself: H1610 if he were married, H1167 H802 then his wife H802 shall go out H3318 with him.

4 If his master H113 have given H5414 him a wife, H802 and she have born H3205 him sons H1121 or daughters; H1323 the wife H802 and her children H3206 shall be her master's, H113 and he shall go out H3318 by himself. H1610

5 And if the servant H5650 shall plainly H559 say, H559 I love H157 my master, H113 my wife, H802 and my children; H1121 I will not go out H3318 free: H2670

6 Then his master H113 shall bring H5066 him unto the judges; H430 he shall also bring H5066 him to the door, H1817 or unto the door post; H4201 and his master H113 shall bore H7527 his ear H241 through with an aul; H4836 and he shall serve H5647 him for ever. H5769

7 And if a man H376 sell H4376 his daughter H1323 to be a maidservant, H519 she shall not go out H3318 as the menservants H5650 do. H3318

8 If she please H7451 H5869 not her master, H113 who hath betrothed H3259 her to himself, then shall he let her be redeemed: H6299 to sell H4376 her unto a strange H5237 nation H5971 he shall have no power, H4910 seeing he hath dealt deceitfully H898 with her.

9 And if he have betrothed H3259 her unto his son, H1121 he shall deal H6213 with her after the manner H4941 of daughters. H1323

10 If he take H3947 him another H312 wife; her food, H7607 her raiment, H3682 and her duty of marriage, H5772 shall he not diminish. H1639

11 And if he do H6213 not these three H7969 unto her, then shall she go out H3318 free H2600 without money. H3701

12 He that smiteth H5221 a man, H376 so that he die, H4191 shall be surely H4191 put to death. H4191

13 And if a man lie not in wait, H6658 but God H430 deliver H579 him into his hand; H3027 then I will appoint H7760 thee a place H4725 whither he shall flee. H5127

14 But if a man H376 come presumptuously H2102 upon his neighbour, H7453 to slay H2026 him with guile; H6195 thou shalt take H3947 him from mine altar, H4196 that he may die. H4191

15 And he that smiteth H5221 his father, H1 or his mother, H517 shall be surely H4191 put to death. H4191

16 And he that stealeth H1589 a man, H376 and selleth H4376 him, or if he be found H4672 in his hand, H3027 he shall surely H4191 be put to death. H4191

17 And he that curseth H7043 his father, H1 or his mother, H517 shall surely H4191 be put to death. H4191

18 And if men H582 strive H7378 together, and one H376 smite H5221 another H7453 with a stone, H68 or H176 with his fist, H106 and he die H4191 not, but keepeth H5307 his bed: H4904

19 If he rise again, H6965 and walk H1980 abroad H2351 upon his staff, H4938 then shall he that smote H5221 him be quit: H5352 only he shall pay H5414 for the loss of his time, H7674 and shall cause him to be thoroughly H7495 healed. H7495

20 And if a man H376 smite H5221 his servant, H5650 or his maid, H519 with a rod, H7626 and he die H4191 under his hand; H3027 he shall be surely H5358 punished. H5358

21 Notwithstanding, H389 if he continue H5975 a day H3117 or two, H8147 he shall not be punished: H5358 for he is his money. H3701

22 If men H582 strive, H5327 and hurt H5062 a woman H802 with child, H2030 so that her fruit H3206 depart H3318 from her, and yet no mischief follow: H611 he shall be surely H6064 punished, H6064 according as the woman's H802 husband H1167 will lay H7896 upon him; and he shall pay H5414 as the judges H6414 determine.

23 And if any mischief follow, H611 then thou shalt give H5414 life H5315 for life, H5315

24 Eye H5869 for eye, H5869 tooth H8127 for tooth, H8127 hand H3027 for hand, H3027 foot H7272 for foot, H7272

25 Burning H3555 for burning, H3555 wound H6482 for wound, H6482 stripe H2250 for stripe. H2250

26 And if a man H376 smite H5221 the eye H5869 of his servant, H5650 or the eye H5869 of his maid, H519 that it perish; H7843 he shall let him go H7971 free H2670 for H8478 his eye's H5869 sake.

27 And if he smite H5307 out his manservant's H5650 tooth, H8127 or his maidservant's H519 tooth; H8127 he shall let him go H7971 free H2670 for his tooth's H8127 sake.

28 If an ox H7794 gore H5055 a man H376 or a woman, H802 that they die: H4191 then the ox H7794 shall be surely H5619 stoned, H5619 and his flesh H1320 shall not be eaten; H398 but the owner H1167 of the ox H7794 shall be quit. H5355

29 But if the ox H7794 were wont to push with his horn H5056 in time past, H8543 H8032 and it hath been testified H5749 to his owner, H1167 and he hath not kept H8104 him in, but that he hath killed H4191 a man H376 or a woman; H802 the ox H7794 shall be stoned, H5619 and his owner H1167 also shall be put to death. H4191

30 If there be laid H7896 on him a sum of money, H3724 then he shall give H5414 for the ransom H6306 of his life H5315 whatsoever is laid H7896 upon him.

31 Whether he have gored H5055 a son, H1121 or H176 have gored H5055 a daughter, H1323 according to this judgment H4941 shall it be done H6213 unto him.

32 If the ox H7794 shall push H5055 a manservant H5650 or a maidservant; H519 he shall give H5414 unto their master H113 thirty H7970 shekels H8255 of silver, H3701 and the ox H7794 shall be stoned. H5619

33 And if a man H376 shall open H6605 a pit, H953 or if a man H376 shall dig H3738 a pit, H953 and not cover H3680 it, and an ox H7794 or an ass H2543 fall H5307 therein;

34 The owner H1167 of the pit H953 shall make it good, H7999 and give H7725 money H3701 unto the owner H1167 of them; and the dead H4191 beast shall be his.

35 And if one man's H376 ox H7794 hurt H5062 another's, H7453 that he die; H4191 then they shall sell H4376 the live H2416 ox, H7794 and divide H2673 the money H3701 of it; and the dead H4191 ox also they shall divide. H2673

36 Or if it be known H3045 that the ox H7794 hath used to push H5056 in time past, H8543 H8032 and his owner H1167 hath not kept H8104 him in; he shall surely H7999 pay H7999 ox H7794 for ox; H7794 and the dead H4191 shall be his own.

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Exodus 21

Commentary on Exodus 21 Matthew Henry Commentary


Chapter 21

The laws recorded in this chapter relate to the fifth and sixth commandments; and though they are not accommodated to our constitution, especially in point of servitude, nor are the penalties annexed binding on us, yet they are of great use for the explanation of the moral law, and the rules of natural justice. Here are several enlargements,

  • I. Upon the fifth commandment, which concerns particular relations.
    • 1. The duty of masters towards their servants, their men-servants (v. 2-6), and the maidservants (v. 7-11).
    • 2. The punishment of disobedient children that strike their parents (v. 15), or curse them (v. 17).
  • II. Upon the sixth commandment, which forbids all violence offered to the person of a man. Here is,

Exd 21:1-11

The first verse is the general title of the laws contained in this and the two following chapters, some of them relating to the religious worship of God, but most of them relating to matters between man and man. Their government being purely a Theocracy, that which in other states is to be settled by human prudence was directed among them by a divine appointment, so that the constitution of their government was peculiarly adapted to make them happy. These laws are called judgments, because they are framed in infinite wisdom and equity, and because their magistrates were to give judgment according to the people. In the doubtful cases that had hitherto occurred, Moses had particularly enquired of God for them, as appeared, ch. 18:15; but now God gave him statutes in general by which to determine particular cases, which likewise he must apply to other like cases that might happen, which, falling under the same reason, fell under the same rule. He begins with the laws concerning servants, commanding mercy and moderation towards them. The Israelites had lately been servants themselves; and now that they had become, not only their own masters, but masters of servants too, lest they should abuse their servants, as they themselves had been abused and ruled with rigour by the Egyptian task-masters, provision was made by these laws for the mild and gentle usage of servants. Note, If those who have had power over us have been injurious to us this will not in the least excuse us if we be in like manner injurious to those who are under our power, but will rather aggravate our crime, because, in that case, we may the more easily put our souls into their soul's stead. Here is,

  • I. A law concerning men-servants, sold, either by themselves or their parents, through poverty, or by the judges, for their crimes; even those of the latter sort (if Hebrews) were to continue in slavery but seven years at the most, in which time it was taken for granted that they would sufficiently have smarted for their folly or offence. At the seven years' end the servant should either go out free (v. 2, 3), or his servitude should thenceforward be his choice, v. 5, 6. If he had a wife given him by his master, and children, he might either leave them and go out free himself, or, if he had such a kindness for them that he would rather tarry with them in bondage than go out at liberty without them, he was to have his ear bored through to the doorpost and serve till the death of his master, or the year of jubilee.
    • 1. By this law God taught,
      • (1.) The Hebrew servants generosity, and a noble love of liberty, for they were the Lord's freemen; a mark of disgrace must be put upon him who refused liberty when he might have it, though he refused it upon considerations otherwise laudable enough. Thus Christians, being bought with a price, and called unto liberty, must not be the servants of men, nor of the lusts of men, 1 Co. 7:23. There is a free and princely spirit that much helps to uphold a Christian, Ps. 51:12. He likewise taught,
      • (2.) The Hebrew masters not to trample upon their poor servants, knowing, not only that they had been by birth upon a level with them, but that, in a few years, they would be so again. Thus Christian masters must look with respect on believing servants, Phlm. 16.
    • 2. This law will be further useful to us,
      • (1.) To illustrate the right God has to the children of believing parents, as such, and the place they have in his church. They are by baptism enrolled among his servants, because they are born in his house, for they are therefore born unto him, Eze. 16:20. David owns himself God's servant, as he was the son of his handmaid (Ps. 116:16), and therefore entitled to protection, Ps. 86:16.
      • (2.) To explain the obligation which the great Redeemer laid upon himself to prosecute the work of our salvation, for he says (Ps. 40:6), My ears hast thou opened, which seems to allude to this law. He loved his Father, and his captive spouse, and the children that were given him, and would not go out free from his undertaking, but engaged to serve in it for ever, Isa. 42:1, 4. Much more reason have we thus to engage ourselves to serve God for ever; we have all the reason in the world to love our Master and his work, and to have our ears bored to his door-posts, as those who desire not to go out free from his service, but to be found more and more free to it, and in it, Ps. 84:10.
  • II. Concerning maid-servants, whom their parents, through extreme poverty, had sold, when they were very young, to such as they hoped would marry them when they grew up; if they did not, yet they must not sell them to strangers, but rather study how to make them amends for the disappointment; if they did, they must maintain them handsomely, v. 7-11. Thus did God provide for the comfort and reputation of the daughters of Israel, and has taught husbands to give honour to their wives (be their extraction ever so mean) as to the weaker vessels, 1 Pt. 3:7.

Exd 21:12-21

Here is,

  • I. A law concerning murder. He had lately said, Thou shalt not kill; here he provides,
    • 1. For the punishing of wilful murder (v. 12): He that smiteth a man, whether upon a sudden passion or in malice prepense, so that he die, the government must take care that the murderer be put to death, according to that ancient law (Gen. 9:6), Whoso sheddeth man's blood, by man shall his blood be shed. God, who by his providence gives and maintains life, thus by his law protects it; so that mercy shown to a wilful murderer is real cruelty to all mankind besides: such a one, God here says, shall be taken even from his altar (v. 14), to which he might flee for protection; and, if God will not shelter him, let him flee to the pit, and let no man stay him.
    • 2. For the relief of such as killed by accident, per infortunium-by misfortune, or chance-medley, as our law expresses it, when a man, in doing a lawful act, without intent of hurt to any, happens to kill another, or, as it is here described, God delivers him into his hand; for nothing comes to pass by chance; what seems to us purely casual is ordered by the divine Providence, for wise and holy ends secret to us. In this case God provided cities of refuge for the protection of those whose infelicity it was, but not their fault, to occasion the death of another, v. 13. With us, who know no avengers of blood but the magistrates, the law itself is a sufficient sanctuary for those whose minds are innocent, though their hands are guilty, and there needs no other.
  • II. Concerning rebellious children. It is here made a capital crime, to be punished with death, for children either,
    • 1. To strike their parents (v. 15) so as either to draw blood or to make the place struck black and blue. Or,
    • 2. To curse their parents (v. 17), if they profaned any name of God in doing it, as the rabbies say. Note, The undutiful behaviour of children towards their parents is a very great provocation to God our common Father; and, if men do not punish it, he will. Those are perfectly lost to all virtue, and abandoned to all wickedness, that have broken through the bonds of filial reverence and duty to such a degree as in word or action to abuse their own parents. What yoke will those bear that have shaken off this? Let children take heed of entertaining in their minds any such thought or passions towards their parents as savour of undutifulness and contempt; for the righteous God searches the heart.
  • III. Here is a law against man-stealing (v. 16): He that steals a man (that is, a person, man, woman, or child), with design to sell him to the Gentiles (for no Israelite would buy him), was adjudged to death by this statute, which is ratified by the apostle (1 Tim. 1:10), where men-stealers are reckoned among those wicked ones against whom laws must be made by Christian princes.
  • IV. Care is here taken that satisfaction be made for hurt done to a person, though death do not ensue, v. 18, 19. He that did the hurt must be accountable for damages, and pay, not only for the cure, but for the loss of time, to which the Jews add that he must likewise give some recompence both for the pain and for the blemish, if there were any.
  • V. Direction is given what should be done if a servant died by his master's correction. This servant must not be an Israelite, but a Gentile slave, as the negroes to our planters; and it is supposed that he smite him with a rod, and not with any thing that was likely to give a mortal wound; yet, if he died under his hand, he should be punished for his cruelty, at the discretion of the judges, upon consideration of circumstances, v. 20. But, if he continued a day or two after the correction given, the master was supposed to suffer enough by losing his servant, v. 21. Our law makes the death of a servant, by his master's reasonable beating of him, but chance-medley. Yet let all masters take heed of tyrannizing over their servants; the gospel teaches them even to forbear and moderate threatenings (Eph. 6:9), considering with holy Job, What shall I do, when God riseth up? Job 31:13-15.

Exd 21:22-36

Observe here,

  • I. The particular care which the law took of women with child, that no hurt should be done them which might occasion their mis-carrying. The law of nature obliges us to be very tender in that case, lest the tree and fruit be destroyed together, v. 22, 23. Women with child, who are thus taken under the special protection of the law of God, if they live in his fear, may still believe themselves under the special protection of the providence of God, and hope that they shall be saved in child-bearing. On this occasion comes in that general law of retaliation which our Saviour refers to, Mt. 5:38, An eye for an eye. Now,
    • 1. The execution of this law is not hereby put into the hands of private persons, as if every man might avenge himself, which would introduce universal confusion, and make men like the fishes of the sea. The tradition of the elders seems to have put this corrupt gloss upon it, in opposition to which our Saviour commands us to forgive injuries, and not to meditate revenge, Mt. 5:39.
    • 2. God often executes it in the course of his providence, making the punishment, in many cases, to answer to the sin, as Jdg. 1:7; Isa. 33:1; Hab. 2:13; Mt. 26:52.
    • 3. Magistrates ought to have an eye to this rule in punishing offenders, and doing right to those that are injured. Consideration must be had of the nature, quality, and degree of the wrong done, that reparation may be made to the party injured, and others deterred from doing the like; either an eye shall go for an eye, or the forfeited eye shall be redeemed by a sum of money. Note, He that does wrong must expect one way or other to receive according to the wrong he has done, Col. 3:25. God sometimes brings men's violent dealings upon their own heads (Ps. 7:16); and magistrates are in this the ministers of the justice, that they are avengers (Rom. 13:4), and they shall not bear the sword in vain.
  • II. The care God took of servants. If their masters maimed them, though it was only striking out a tooth, that should be their discharge, v. 26, 27. This was intended,
    • 1. To prevent their being abused; masters would be careful not to offer them any violence, lest they should lose their service.
    • 2. To comfort them if they were abused; the loss of a limb should be the gaining of their liberty, which would do something towards balancing both the pain and disgrace they underwent. Nay,
  • III. Does God take care for oxen? Yes, it appears by the following laws in this chapter that he does, for our sakes, 1 Co. 9:9, 10. The Israelites are here directed what to do,
    • 1. In case of hurt done by oxen, or any other brute-creature; for the law, doubtless, was designed to extend to all parallel cases.
      • (1.) As an instance of God's care of the life of man (though forfeited a thousand times into the hands of divine justice), and in token of his detestation of the sin of murder. If an ox killed any man, woman, or child, the ox was to be stoned (v. 28); and, because the greatest honour of the inferior creatures is to be serviceable to man, the criminal is denied that honour: his flesh shall not be eaten. Thus God would keep up in the minds of his people a rooted abhorrence of the sin of murder and every thing that was barbarous.
      • (2.) To make men careful that none of their cattle might do hurt, but that, by all means possible, mischief might be prevented. If the owner of the beast knew that he was mischievous, he must answer for the hurt done, and, according as the circumstances of the case proved him to be more or less accessory, he must either be put to death or ransom his life with a sum of money, v. 29-32. Some of our ancient books make this felony, by the common law of England, and give this reason, "The owner, by suffering his beast to go at liberty when he knew it to be mischievous, shows that he was very willing that hurt should be done.' Note, It is not enough for us not to do mischief ourselves, but we must take care that no mischief be done by those whom it is in our power to restrain, whether man or beast.
    • 2. In case of hurt done to oxen, or other cattle.
      • (1.) If they fall into a pit, and perish there, he that opened the pit must make good the loss, v. 33, 34. Note, We must take heed not only of doing that which will be hurtful, but of doing that which may be so. It is not enough not to design and devise mischief, but we must contrive to prevent mischief, else we become accessory to our neighbours' damage. Mischief done in malice is the great transgression; but mischief done through negligence, and for want of due care and consideration, is not without fault, but ought to be reflected upon with great regret, according as the degree of the mischief is: especially we must be careful that we do nothing to make ourselves accessory to the sins of others, by laying an occasion of offence in our brother's way, Rom. 14:13.
      • (2.) If cattle fight, and one kill another, the owners shall equally share in the loss, v. 35. Only if the beast that had done the harm was known to the owner to have been mischievous he shall answer for the damage, because he ought either to have killed him or kept him up, v. 36. The determinations of these cases carry with them the evidence of their own equity, and give such rules of justice as were then, and are still, in use, for the decision of similar controversies that arise between man and man. But I conjecture that these cases might be specified, rather than others (though some of them seem minute), because they were then cases in fact actually depending before Moses; for in the wilderness where they lay closely encamped, and had their flocks and herds among them, such mischiefs as these last mentioned were likely enough to occur. That which we are taught by these laws is that we should be very careful to do no wrong, either directly or indirectly; and that, if we have done wrong, we must be very willing to make satisfaction, and desirous that nobody may lose by us.