Exodus 21

2 a Hebrew servant. Selling himself through poverty, or being sold for theft. Slavery was at that time almost universal in the world; but the Jewish law was, for the slave, a law of mercy. (See also Deut. v. 14; xii. 18; xvi. 11, and compare with the condition of the slave in ancient and modern heathen lands.) Many social usages were permitted for a time to the Hebrews, through “the hardness of their heart” (Matt. xix. 8), i.e., because they were not prepared for a nobler and more liberal code.

4 a wife. That is, one of the master’s own slaves.

6 judges. Or rather, “unto God” (Elohim), who was supposed to preside at the tribunal. “Unto the local sanctuary” (Moffatt). See Psa. lxxxii. 6; John x. 34, 35.—xwl. The boring of the ear, in sign of servitude, which was customary in Syria and other countries, denoted the strict and close obedience which such a servant was to render to his master. See on Psa. xl. 6.

11 without money. By giving new rights to the slave-wife, this law both protected her and restricted the practice of polygamy.

12. He that smiteth a man. Evidently, designedly.

13 deliver. “If it was accidental” (Moffatt).—appoint. As was afterwards done. See Numb. xxxv.; Josh. xx.

15 smiteth his father. God, as the Divine Father, requires that parents be regarded as peculiarly sacred. Any injury or dishonour done to them (ver. 17) is to be treated as an insult offered to Him.

21 his money. In the death of his slave he is mulcted to the extent of the slave’s value. The homicide of a slave was now for the first time recognised as culpable. The way was thus opened for a legislation still more humane. Cp. vers. 26, 27, where a personal injury to a slave was made a ground for compulsory emancipation. The “continuing for a day or two” was to be taken as presumptive proof that the fatal result was not intended.

23 life for life. As a principle of civil jurisprudence this is equitable, and is found in the laws of other nations; but its perversion by personal revenge led to abuses condemned by our Lord; see Matt. v. 38, 39.

27 his tooth’s sake. These injuries to the “eye” and to the “tooth” seem to be mentioned in this law as the greatest and the least, including by implication all other personal injuries.

28 the ox shall be surely stoned. To keep before the people the sacredness of human life, even the irrational animal is treated as a murderer.