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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 21:1–11. His three-level outline is real structure in the source text, so it is rendered as structure.
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, Exo 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 (Exo 21:2, Exo 21:3), or his servitude should thenceforward be his choice, Exo 21:5, Exo 21:6. 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, Co1 7:23. There is a free and princely spirit that much helps to uphold a Christian, Psa 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, Plm 1:16.
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 (Psa 116:16), and therefore entitled to protection, Psa 86:16.
(2.)To explain the obligation which the great Redeemer laid upon himself to prosecute the work of our salvation, for he says (Psa 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, Isa 42:4. 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, Psa 84:10.
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, Exo 21:7-11. 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, Pe1 3:7.
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Summary
Exodus 21:1 serves as a pivotal gateway, immediately succeeding the foundational Ten Commandments, introducing a detailed collection of civil and social statutes known as the "Book of the Covenant." This verse signals God's deliberate transition from broad moral imperatives to specific, practical judgments, establishing the legal framework for Israel's daily life as His covenanted people. It underscores God's intention to forge a distinct, just, and righteous society, providing divine ordinances that would govern their interactions and distinguish them among the nations.
Context
Literary Context
Exodus 21:1 marks a profound shift in the divine revelation given at Mount Sinai. Following the thunderous pronouncements of the Decalogue in Exodus 20, which laid down the absolute moral and theological foundations of the covenant, this verse introduces the practical application of those principles. It initiates the "Book of the Covenant" (Exodus 21:1-23:33), a comprehensive collection of casuistic laws (case laws, often in an "if-then" format) that address specific societal issues. These include laws concerning servants, personal injury, property rights, justice for the vulnerable, and ethical conduct, demonstrating that God's covenant with Israel was not merely spiritual but encompassed every facet of their communal and individual existence, demanding a holistic expression of their relationship with Yahweh.
Historical & Cultural Context
The giving of these laws occurs at the foot of Mount Sinai, a transformative moment where the recently liberated Israelite slaves are formally constituted as a nation under God's direct rule. Having endured centuries of oppression in Egypt, they were a nascent society in desperate need of a divine blueprint for governance, justice, and social order. In the broader ancient Near Eastern context, the issuance of law codes by kings (such as the Code of Hammurabi or the Laws of Ur-Nammu) was a common practice, reflecting the monarch's authority and desire for societal stability. However, the Israelite law code, introduced in Exodus 21, stands unique due to its explicit divine origin, its pervasive emphasis on the sanctity of human life, justice for the marginalized, and its underlying theological premise that these laws reflect the holy character of Yahweh. Unlike other codes that often reinforced class distinctions, these divine "judgments" consistently elevate the value of human life and protect the vulnerable, establishing a society radically distinct from its pagan neighbors.
Key Themes
This verse, by introducing the "judgments," immediately brings to the forefront several key themes that permeate the Pentateuch and the broader biblical narrative. Foremost is the theme of Divine Sovereignty and Law-Giving, asserting God's absolute authority over His people and His right to establish their societal norms. Closely related is Justice and Righteousness, as these laws are designed to ensure equitable treatment and uphold moral standards within the community, reflecting God's own character (as seen in Deuteronomy 32:4). The concept of Covenant Relationship is also central; these laws are the practical outworking of the covenant established in Exodus 19, providing the means by which Israel could live as God's holy nation. Finally, the theme of Distinctiveness and Holiness emerges, as adherence to these unique divine statutes was intended to set Israel apart from the surrounding nations, demonstrating their unique relationship with the one true God, as later articulated in Leviticus 19:2.
Exposition and Analysis
Key Word Analysis
From the root שָׁפַט (shaphat, "to judge"), this noun (H4941) refers to a verdict pronounced judicially, a sentence, or a formal decree. In this context, mishpâṭ signifies divine laws, ordinances, or statutes that are binding and designed to establish justice and order. Unlike the broad moral principles of the Ten Commandments, these "judgments" are specific, often casuistic, applications of God's righteousness, providing concrete guidelines for societal conduct. They embody the principles of justice, equity, and fairness, reflecting God's character and His desire for a just society.
This primitive root (H7760) means "to put," "to place," or "to appoint." In the context of "thou shalt set before them," it conveys a direct divine command to Moses to formally present, establish, and make known these laws. It highlights Moses' crucial role as the divinely appointed mediator, responsible for the transmission and implementation of God's will to the Israelite community. The act of "setting" implies a deliberate and authoritative act of institution.
This plural noun (H6440), often used as a singular, literally means "the face." When used with a prepositional prefix, as here in lifnehem ("before them"), it functions as a preposition meaning "in the presence of," "in front of," or "to the face of." This emphasizes the public and accessible nature of these laws. They are not to be hidden or esoteric but openly proclaimed and made available to the entire community, ensuring transparency and accountability in their application and obedience.
Verse Breakdown
"¶ Now these [are] the judgments"
This opening clause, marked by a paragraph break in the KJV, signals a significant transition. "These" refers to the specific, detailed legal statutes that immediately follow, differentiating them from the preceding general moral principles of the Decalogue. The term "judgments" (mishpatim) emphasizes their divine origin and their nature as authoritative decrees, reflecting God's perfect justice and His intention to provide a comprehensive legal framework for His people. They are presented as binding ordinances, not suggestions.
"which thou shalt set before them"
This phrase directly addresses Moses, highlighting his indispensable role as the divinely commissioned intermediary. He is commanded to formally present, establish, and make these laws known to the entire Israelite community. This underscores the pedagogical and public nature of God's law; it is intended to be understood, taught, and diligently applied by all. Moses' responsibility in this act of transmission is paramount for the establishment of a righteous society based on God's revealed will.
Literary Devices
Exodus 21:1 functions primarily as a Transitional Statement, effectively bridging the foundational Decalogue with the subsequent detailed legal code. It employs Direct Address ("thou shalt set") to Moses, underscoring his unique Mediatorial Role as the one commissioned by God to deliver these divine ordinances to the people. The very nature of the "judgments" (mishpatim) introduced embodies Legal Formulation, signaling the commencement of a comprehensive legal framework. Furthermore, the phrase "set before them" implies Public Proclamation, emphasizing the transparency and accessibility of God's law, contrasting with hidden or esoteric codes. The entire verse is imbued with Divine Authority, as these laws are presented not as human constructs but as direct pronouncements from God, reflecting His character and will for His covenant people.
Theological and Thematic Connections
Exodus 21:1 introduces the profound theological truth that God's holiness and righteousness are not abstract concepts but are to be tangibly expressed in the social, civil, and legal structures of His people. It reveals a God who is deeply concerned with the practical outworking of justice, equity, and the well-being of all members of society, particularly the vulnerable and marginalized. These "judgments" are the practical outworking of the covenant established at Sinai, demonstrating how Israel was to live as a holy nation, distinct from the surrounding pagan cultures. They underscore the holistic nature of biblical faith, where spiritual devotion and right relationship with God are inextricably linked to ethical conduct and social responsibility, demonstrating that true worship encompasses every dimension of life.
Reflection and Application
Exodus 21:1, though introducing ancient civil laws, offers timeless and enduring principles for contemporary believers. It serves as a powerful reminder that our faith in God is not merely a private spiritual experience or a set of abstract beliefs, but has profound and tangible implications for how we live in community, interact with others, and contribute to the societies in which we reside. God's unwavering concern for justice, fairness, and the protection of the vulnerable, so vividly evident in these "judgments," should ignite within us a passion to advocate for righteousness and equity in our own contexts. We are called to embody God's character in our daily lives, striving to uphold ethical standards, promote social justice, and extend compassion to those who are marginalized or oppressed. This verse challenges us to consider deeply how our theological convictions translate into practical actions that genuinely reflect God's love and justice in a fallen world, recognizing that authentic spirituality impacts every sphere of life.
Questions for Reflection
FAQ
What is the "Book of the Covenant" and why is it important?
The "Book of the Covenant" refers to the specific collection of laws found in Exodus 21:1 through Exodus 23:33. It is immensely important because it provides the detailed civil and social statutes that God gave to Israel immediately after the foundational Ten Commandments. These laws were designed to govern the daily life of the Israelite nation, detailing how they were to live as God's covenant people in practical terms. They cover a wide array of areas, including laws concerning servants, personal injury, property rights, social justice, and religious observance, thereby demonstrating God's desire for a just, orderly, and distinct society that profoundly reflected His own holy and righteous character.
Are the "judgments" introduced in Exodus 21:1 still binding on Christians today?
While the specific civil and ceremonial laws given to ancient Israel under the Old Covenant are not directly binding on New Testament believers in the same way they were for the Israelites, the underlying moral and theological principles embedded within them remain profoundly relevant and enduring. Jesus Himself affirmed the enduring moral principles of the Law, stating that He came not to abolish but to fulfill it (Matthew 5:17). Christians are called to live by the Spirit, fulfilling the "righteous requirement of the law" through love for God and neighbor (Romans 8:4 and Galatians 5:14). Therefore, while the specific legal codes are not directly applied, the wisdom, justice, compassion, and ethical standards embedded within these ancient judgments continue to inform our understanding of God's character and our ethical responsibilities in the present age.
Christ-Centered Fulfillment
Exodus 21:1, introducing God's detailed "judgments" for Israel, finds its ultimate fulfillment, reinterpretation, and perfect embodiment in the person and work of Jesus Christ. While the Old Covenant laws were given to a specific nation to reveal God's righteousness and humanity's pervasive sin, Christ is the perfect Law-keeper and the living Word, who perfectly upholds divine justice and mercy. He came not to abolish the Law but to fulfill it (Matthew 5:17), perfectly embodying the righteousness that the Law demanded but which humanity could not achieve. The "judgments" of the Old Covenant, with their emphasis on justice, restitution, and the protection of the vulnerable, powerfully foreshadow the perfect justice and redemptive work of Christ, who offers true reconciliation and restoration for all who believe. Through His atoning sacrifice on the cross, Christ bore the judgment for our sins, thereby establishing a new covenant grounded in grace, truth, and a superior mediator (Hebrews 8:6). Furthermore, Jesus "sets before" His followers not merely an external code, but the indwelling Holy Spirit, who writes God's law on our hearts (Jeremiah 31:33), enabling us to live out the righteousness demanded by God from within, in a way that the Old Covenant could not empower. Thus, the principles of justice and righteousness introduced in Exodus 21:1 are not abolished but are perfectly realized, empowered, and transformed in the person and redemptive work of Christ, who transforms us from within to live lives pleasing to God and reflecting His divine character.