Hebrew Servants
Slavery was a fact of life in the...
Slavery was a fact of life in the ancient world. In some cases, it was the only resort for those who were destitute. In much of the ancient world, people who were slaves felt that the gods had abandoned them. But the Lord cares about those who are in this helpless condition, so his covenant people must care also. Ultimately, the revelation that Jesus Christ had died for all people everywhere would make the practice of slavery untenable (Gal 3:28).
The statements found here are in the typical...
The statements found here are in the typical case-law format of ancient Near Eastern law codes. This format begins with a hypothetical situation introduced by the word “if.” The following statement of what is to be done in such a case is introduced by “then.” While some cases are grouped into categories in these chapters, there is little attempt to separate personal, civil, or ceremonial laws from one another. For God, life is not compartmentalized. All of life is lived in relationship to God, so all kinds of behavior signify whether we are in loving submission to him or in defiance of him.
The terms of the covenant are now expanded....
The terms of the covenant are now expanded. The beginning section (21:1–23:19) gives specific examples of the general principles stated in 20:3–17. The commitments to which God bound himself if the Israelites kept their side of the covenant are stated in 23:20–33, as are the blessings of obedience.
1“These are the ordinances that you are to set before them:
2If you buy a Hebrew servant, he is to serve you for six years. But in the seventh year, he shall go free without paying anything. 3If he arrived alone, he is to leave alone; if he arrived with a wife, she is to leave with him.
The master was not required to provide a...
The master was not required to provide a slave with a wife who would then be freed with him. The slave in such a situation had to either abandon the family he began while he was a slave or become a permanent slave.
4If his master gives him a wife and she bears him sons or daughters, the woman and her children shall belong to her master, and only the man shall go free.
5But if the servant declares, ‘I love my master and my wife and children; I do not want to go free,’ 6then his master is to bring him before the judges.† And he shall take him to the door or doorpost and pierce his ear with an awl. Then he shall serve his master for life.
A female slave was treated differently from a...
A female slave was treated differently from a male, possibly because it was understood that she was sold to become a concubine. For such a woman to be released after seven years would not be just. She would either have to return to her father (who clearly did not want her, having previously sold her), marry (an unlikely prospect for a former concubine), or become a prostitute. Thus, it was best for her to remain in the home of her master. Presumably, if a man bought a girl to be his son’s wife (21:9), it was understood that the purchase price was not actually buying her but was the equivalent of a bride-price. Typically, a young man wishing to marry a girl had to give her father a gift of some sort, either money or a gift in kind (see 22:16; Gen 24:53). A woman for whom a bride-price had been paid was not a slave.
7And if a man sells his daughter as a servant, she is not to go free as the menservants do. 8If she is displeasing in the eyes of her master who had designated her for himself,† he must allow her to be redeemed. He has no right to sell her to foreigners, since he has broken faith with her. 9And if he chooses her for his son, he must deal with her as with a daughter. 10If he takes another wife, he must not reduce the food, clothing, or marital rights of his first wife. 11If, however, he does not provide her with these three things, she is free to go without monetary payment.
Personal Injury Laws
The crimes of murder, kidnapping, and dishonoring one’s...
The crimes of murder, kidnapping, and dishonoring one’s parents warranted the death penalty. A murderer forfeits his own life, and human life is so precious that even an accidental death cannot be overlooked. The place of refuge (see Num 35:6–28) was a place where an accidental killer could go so that the family of the deceased could not take vengeance (see study notes on Num 35:6–34).
12Whoever strikes and kills a man must surely be put to death. 13If, however, he did not lie in wait, but God allowed it to happen, then I will appoint for you a place where he may flee.
14But if a man schemes and acts willfully against his neighbor to kill him, you must take him away from My altar to be put to death.
15Whoever strikes his father or mother must surely be put to death.
16Whoever kidnaps another man must be put to death, whether he sells him or the man is found in his possession.
17Anyone who curses† his father or mother must surely be put to death.†
These laws governed compensation for injuries that did...
These laws governed compensation for injuries that did not lead to death.
18If men are quarreling and one strikes the other with a stone or a fist, and he does not die but is confined to bed, 19then the one who struck him shall go unpunished, as long as the other can get up and walk around outside with his staff. Nevertheless, he must compensate the man for his lost work and see that he is completely healed.
20If a man strikes his manservant or maidservant with a rod, and the servant dies by his hand, he shall surely be punished. 21However, if the servant gets up after a day or two, the owner shall not be punished, since the servant is his property.
so she gives birth prematurely: It appears that...
so she gives birth prematurely: It appears that if a child’s birth was caused prematurely and the child died (i.e., there was further injury), the penalty for murder was to be enacted. The law of retaliation (the lex talionis) called for a penalty that matched the injury inflicted on a victim. But this law also served to limit the punishment so it was not more severe than the original injury. Cp. Matt 5:38–39.
22If men who are fighting strike a pregnant woman and her child is born prematurely,† but there is no further injury, he shall surely be fined as the woman’s husband demands and as the court allows. 23But if a serious injury results, then you must require a life for a life— 24eye for eye, tooth for tooth,† hand for hand, foot for foot, 25burn for burn, wound for wound, and stripe for stripe.
26If a man strikes and blinds the eye of his manservant or maidservant, he must let the servant go free as compensation for the eye. 27And if he knocks out the tooth of his manservant or maidservant, he must let the servant go free as compensation for the tooth.
If an animal caused a person’s death and...
If an animal caused a person’s death and the owner was judged to be negligent, the relatives of the deceased could demand the death penalty for both the animal and its owner. However, that penalty was not mandatory, and the relatives could elect to accept compensation (21:30).
28If an ox† gores a man or woman to death, the ox must surely be stoned, and its meat must not be eaten. But the owner of the ox shall not be held responsible.
29But if the ox has a habit of goring, and its owner has been warned yet does not restrain it, and it kills a man or woman, then the ox must be stoned and its owner must also be put to death. 30If payment is demanded of him instead, he may redeem his life by paying the full amount demanded of him.
31If the ox gores a son or a daughter, it shall be done to him according to the same rule.
32If the ox gores a manservant or maidservant, the owner must pay thirty shekels of silver† to the master of that servant, and the ox must be stoned.
In cases involving loss of property, the responsible...
In cases involving loss of property, the responsible person had to pay compensation equal to the value of what was lost. If the person had actually stolen the property, the compensation was multiplied (22:1, 4, 7). Where there was a question of responsibility, the parties were to appear before God for adjudication (22:8). The means by which the judgment was reached is not reported.
33If a man opens or digs a pit and fails to cover it, and an ox or a donkey falls into it, 34the owner of the pit shall make restitution; he must pay its owner, and the dead animal will be his.
35If a man’s ox injures his neighbor’s ox and it dies, they must sell the live one and divide the proceeds; they also must divide the dead animal. 36But if it was known that the ox had a habit of goring, yet its owner failed to restrain it, he shall pay full compensation, ox for ox, and the dead animal will be his.