TRV
See on the biblical-era map
Study This Verse
Commentary on Exodus 21 verses 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 (Exo 21:12): 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 (Exo 21:14), 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, Exo 21:13. 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 (Exo 21:15) so as either to draw blood or to make the place struck black and blue. Or, 2. To curse their parents (Exo 21:17), 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 (Exo 21:16): 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 (Ti1 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, Exo 21:18, Exo 21:19. 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, Exo 21:20. But, if he continued a day or two after the correction given, the master was supposed to suffer enough by losing his servant, Exo 21:21. 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.
Continue studying Exodus 21:21 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Exodus 21:21 provides a specific legal qualification within the "Book of the Covenant" concerning a master who strikes a servant. It stipulates that if the servant survives the injury for "a day or two," the master is exempt from further legal punishment by the community. The explicit rationale for this exemption is that the servant is considered the master's "money," underscoring the economic valuation of bondservants in ancient Israelite society and implying that the master's financial loss or incapacitation of an asset was deemed a sufficient consequence in cases of non-fatal or delayed-fatal injury. This verse, therefore, highlights the complex interplay of justice, property rights, and human dignity within the Mosaic Law's framework.
CONTEXT
Literary Context: Exodus 21:21 is a pivotal part of the "Book of the Covenant" (Exodus 21, Exodus 22, Exodus 23), which expands upon the foundational principles of the Ten Commandments with detailed civil and social laws. Specifically, this verse immediately follows Exodus 21:20, which mandates severe punishment (implying capital punishment) for a master who strikes a servant and causes immediate death. Verse 21 functions as a crucial mitigating clause, establishing a clear legal distinction based on the outcome and timing of the injury. It differentiates between an immediate, fatal blow and a non-fatal or delayed-fatal injury, thereby refining the application of justice and demonstrating a nuanced approach to culpability within the legal code governing master-servant relationships. This section of laws (Exodus 21:1-36) systematically addresses various aspects of daily life, from personal injury to property disputes, reflecting God's meticulous concern for order and equity within the covenant community.
Historical & Cultural Context: The institution of servitude, often translated as "slavery," was a widespread and complex reality across the ancient Near East, including Israel. The Hebrew term עֶבֶד ('eved), typically rendered "servant" or "bondservant," referred to individuals who might enter servitude due to debt, poverty, or as war captives. Unlike later forms of chattel slavery, Israelite servitude, as regulated by the Mosaic Law, included unique provisions for release (e.g., after six years, as outlined in Exodus 21:2), protections against severe abuse (e.g., Exodus 21:26-27), and a degree of integration into the household. The phrase "for he is his money" in Exodus 21:21 starkly highlights the economic dimension of this institution: a servant represented a significant financial investment or asset to the master. This economic value meant that the master's financial loss due due to a servant's incapacitation or death (even if delayed) served as an intrinsic "punishment" or consequence, distinct from the legal penalties for a direct, fatal assault. These laws, while challenging to modern sensibilities, often represented a more humane and regulated approach to servitude compared to surrounding cultures, reflecting God's unique concern for the vulnerable within the covenant community.
Key Themes: Exodus 21:21 contributes to several key themes within the "Book of the Covenant" and broader Mosaic Law. Firstly, it underscores the theme of Justice and Retribution, demonstrating how divine law sought to establish a framework for accountability and punishment, even if imperfectly applied within existing societal structures. The distinction between immediate and delayed death reveals a nuanced, outcome-based approach to legal culpability. Secondly, it highlights the theme of Property Rights and Economic Value, showing how human beings, in the context of ancient servitude, were legally viewed as valuable assets, and their damage or loss carried significant economic consequences for the owner. This economic reality influenced the legal outcomes. Thirdly, it touches upon the theme of Progressive Revelation, as these laws, while reflecting the societal norms of their time, also laid foundational principles that would later be expanded upon and ultimately transformed by the fuller revelation of God's character and the inherent dignity of all humanity in Christ. The careful regulation of even flawed institutions like servitude demonstrates God's consistent concern for order and the limitation of human depravity, setting Israel apart from its neighbors.
EXPOSITION AND ANALYSIS
Key Word Analysis
Notwithstanding (Hebrew, ʼak', H389): From an unused root meaning to be hot; a particle of affirmation, surely; hence (by limitation) only; also, in any wise, at least, but, certainly, even, howbeit, nevertheless, notwithstanding, only, save, surely, of a surety, truly, verily, [phrase] wherefore, yet (but). In Exodus 21:21, ʼak functions as a strong adversative or limiting particle, best translated as "Notwithstanding" or "However." It signals a crucial qualification or exception to the preceding law in Exodus 21:20, introducing a condition that alters the legal outcome. It emphasizes that despite the master's violent act, if certain conditions are met, the prescribed punishment is averted.
continue (Hebrew, ʻâmad', H5975): A primitive root; to stand, in various relations (literal and figurative, intransitive and transitive); abide (behind), appoint, arise, cease, confirm, dwell, be employed, endure, establish, leave, make, ordain, be (over), place, (be) present (self), raise up, remain, repair, [phrase] serve, set (forth, over, -tle, up), (make to, make to be at a, with-) stand (by, fast, firm, still, up), (be at a) stay (up), tarry. In this context, ʻâmad signifies "to stand" or "to remain," specifically referring to the servant's continued survival or endurance for a specified period after being struck. The phrase "if he continue a day or two" indicates that the servant did not die immediately from the blow but survived beyond the initial impact, establishing a temporal threshold for legal determination.
money (Hebrew, keçeph', H3701): From כָּסַף; silver (from its pale color); by implication, money; money, price, silver(-ling). The word keçeph literally means "silver," which was the primary form of currency and wealth in ancient Israel. In Exodus 21:21, the phrase "for he is his money" (kî kas'pô hûʼ) explicitly equates the servant with a financial asset or property. This stark declaration provides the legal justification for the master's exemption from punishment: the economic loss incurred by damaging or losing a valuable asset (the servant) was considered a sufficient consequence, negating the need for further legal penalties from the community.
Verse Breakdown
"Notwithstanding, if he continue a day or two": This opening clause introduces the conditional premise that mitigates the severe punishment outlined in Exodus 21:20. The phrase "continue a day or two" establishes a critical temporal distinction: if the servant survives the initial assault and lives for at least one or two days, the legal situation changes. This temporal buffer suggests that the injury was not immediately fatal, possibly indicating a lesser degree of intent to kill or a less severe blow, or simply that the outcome was not immediate death. It shifts the focus from the act itself to the delayed consequence.
"he shall not be punished": This is the direct legal consequence for the master under the specified condition. Unlike the "surely punished" verdict for immediate death, here the master is explicitly absolved of further legal retribution by the community or judicial system. This exemption does not necessarily imply moral approval of the master's violent act, but rather a pragmatic legal distinction based on the non-immediate, non-fatal outcome. The law, in this specific instance, determines that no additional legal penalties are to be imposed beyond what is inherently suffered by the master.
"for he is his money": This concluding phrase provides the stark and pragmatic justification for the master's exemption from punishment. It explicitly states the legal and economic status of the servant as the master's property or financial asset. The underlying legal logic is that if the servant survives for a period, even if injured or incapacitated, the master has already suffered a significant economic loss—the damage to or potential loss of a valuable asset. This economic consequence is deemed a sufficient "punishment" or deterrent in itself, negating the need for the state or community to impose further legal penalties. It underscores the ancient world's view of servants as valuable, quantifiable investments.
Literary Devices
The primary literary device employed in Exodus 21:21 is Legal Language, characterized by its precise, conditional, and declarative structure ("if... then... for..."). This reflects the nature of the "Book of the Covenant" as a codified legal text designed to regulate societal behavior and administer justice. The verse also utilizes Stark Declaration in the phrase "for he is his money," which functions as a blunt, pragmatic justification for the legal ruling. This declaration is not an ethical endorsement but a statement of the prevailing economic reality and legal status of the servant, serving as the rationale for the legal outcome. Furthermore, there is an Implied Contrast between this verse and Exodus 21:20; immediate, fatal outcomes demand severe punishment, while delayed or non-fatal outcomes, despite the violence, result in no further legal penalty due to the economic loss. This contrast highlights the nuanced, outcome-based approach to justice within this particular set of laws, emphasizing the practical application of the law rather than abstract moral principles alone.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 21:21, though challenging to modern ethical sensibilities, offers profound insights into the theological and thematic landscape of the Mosaic Law. It reveals God's meticulous concern for establishing a legal framework that, even within the context of ancient societal norms, sought to regulate power, limit arbitrary violence, and introduce a measure of proportional justice. The law acknowledges the harsh economic realities of the time while simultaneously placing boundaries on human behavior, even for masters over their servants. It reflects the initial stages of God's progressive revelation of justice, which would gradually unfold towards a more complete understanding of inherent human dignity and equality, laying groundwork for future ethical advancements.
REFLECTION AND APPLICATION
This verse serves as a powerful reminder of the vast historical and cultural distance separating ancient Israel from our contemporary world. While the institution of servitude described here is morally repugnant by modern standards, studying such passages is crucial for understanding the progressive nature of God's revelation and the specific context in which His law was given. It compels us to grapple with the complexities of biblical texts that reflect societal norms we now reject, while still seeking the underlying principles of justice, accountability, and the nascent recognition of human value that begin to emerge. For us today, the principle that actions have consequences, whether legal or otherwise, remains profoundly relevant. It also prompts us to critically reflect on how we, in our own societies, value human beings versus economic gain or material assets. This passage challenges us to champion the inherent dignity of every individual, created in God's image, regardless of their economic status, social standing, or perceived "value" to others. It calls us to actively dismantle systems that reduce human beings to commodities and to strive for justice that prioritizes human flourishing above all else.
Questions for Reflection
FAQ
Does this verse condone slavery, and how should Christians view it today?
Answer: This verse, like other passages in the Old Testament, describes and regulates the institution of servitude ('eved) as it existed in ancient Israel and the broader Near East. It does not explicitly "condone" or endorse it as an ideal system, but rather provides laws to govern its practice, often mitigating its harshness compared to surrounding cultures. For example, Exodus 21:26-27 mandates freedom for a servant permanently injured by a master, and Deuteronomy 23:15-16 protects escaped slaves. Christians today, guided by the full revelation of Scripture, particularly the New Testament's emphasis on human dignity, equality in Christ (e.g., Galatians 3:28), and radical love for neighbor, overwhelmingly condemn any form of forced servitude or chattel slavery as morally abhorrent and contrary to the spirit of Christ. The Old Testament laws on servitude are best understood as God's attempt to bring order and a measure of justice to an existing, deeply flawed societal institution, while simultaneously laying groundwork for a more just and humane future.
What is the significance of the "day or two" survival period?
Answer: The "day or two" survival period is crucial for legal distinction and determining culpability. In ancient Israelite law, as in many legal systems, the immediate outcome of an action often determined the severity of the punishment. If a servant died immediately (as in Exodus 21:20), it implied a direct, possibly intentional or grossly negligent, act leading to death, warranting severe legal punishment, potentially capital. However, if the servant survived for a day or two, it suggested that the injury was not immediately fatal, perhaps indicating a lesser degree of intent or severity of the blow. In such cases, the master's "punishment" was considered to be the economic loss incurred by damaging or losing a valuable asset—the servant themselves—rather than further legal penalties from the community. It highlights an outcome-based approach to justice.
How does this verse relate to the broader concept of justice in the Old Testament?
Answer: This verse, like many others in the "Book of the Covenant," illustrates the Old Testament's nuanced and often pragmatic approach to justice. It is not always about abstract ideals but frequently about establishing workable solutions within existing societal structures. While the concept of "an eye for an eye" (lex talionis, as seen in Exodus 21:24) emphasized proportional retribution, this verse shows a different facet: the recognition of economic consequences as a form of "punishment" or deterrent. It highlights that justice in ancient Israel was often a complex interplay of legal statutes, social realities, and economic considerations, all intended to maintain order and limit chaos within the covenant community. It also demonstrates a progressive revelation where God begins to establish boundaries and protections, even for the vulnerable, in a world where such protections were often absent.
CHRIST-CENTERED FULFILLMENT
Exodus 21:21, with its stark declaration that a servant is "his money," highlights the profound brokenness of a fallen world where human beings could be reduced to economic commodities. While the Mosaic Law sought to regulate and mitigate the harshness of such a system, it is in Christ that the ultimate fulfillment and radical transformation of human dignity are revealed. Jesus, the Lamb of God who takes away the sin of the world, did not come to uphold systems of human bondage but to offer ultimate liberation. He paid the ultimate price, not to acquire servants as property, but to redeem humanity from the bondage of sin and death, making us children of God through faith and fellow citizens with the saints and members of God's household. In Him, the distinctions that once defined human value—slave or free, Jew or Gentile, male or female—are transcended, as all are one in Christ Jesus. The New Testament calls believers to a radical new ethic where love for neighbor (Matthew 22:39) and the inherent worth of every individual, created in God's image, are paramount, utterly dismantling the notion that any person could be mere "money" or property. Christ's redemptive work elevates human dignity to its highest expression, calling us to seek justice and liberation for all, echoing the heart of God that began to unfold even in the ancient laws.