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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 21:22–36. His three-level outline is real structure in the source text, so it is rendered as structure.
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, Exo 21:22, Exo 21:23. 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, Mat 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, Mat 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; Mat 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 (Psa 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, Exo 21:26, Exo 21:27. 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, Co1 9:9, Co1 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 (Exo 21:28); 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, Exo 21:29-32. 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, Exo 21:33, Exo 21:34. 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, Exo 21:35. 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, Exo 21:36. 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.
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Summary
Exodus 21:32 is a foundational statute within the "Book of the Covenant," meticulously detailing the legal consequences when an ox fatally gores a manservant or maidservant. This Mosaic law prescribes a fixed compensation of thirty shekels of silver to the servant's master and mandates the capital punishment of the offending ox by stoning. This regulation profoundly underscores God's unwavering commitment to justice, the inherent value of human life regardless of social status, and the crucial principle of owner accountability within the societal framework of ancient Israel.
Context
Literary Context
Exodus 21:32 is strategically placed within the "Book of the Covenant" Exodus 20:22-23:33, which immediately follows the Ten Commandments, serving as a practical application of God's moral law to daily life in ancient Israel. This section delineates civil and social statutes concerning property rights, personal injury, and the treatment of various societal members, including servants. Specifically, this verse is part of a series of laws addressing dangerous animals, particularly an ox that causes harm. The preceding verses, Exodus 21:28-31, establish the legal framework for an ox goring a free person, distinguishing between an initial offense and a repeat offense by a known dangerous animal (a "goring ox"). Verse 32 then specifically applies these principles to the scenario where the victim is a "manservant" or "maidservant," introducing a distinct legal valuation and compensation structure for individuals in service, while maintaining the severity of the animal's punishment.
Historical & Cultural Context
In the ancient Near East, including Israel, "servants" (Hebrew: ʻebed for manservant, ʼâmâh for maidservant) constituted a recognized social class. Their status could arise from various circumstances, such as indentured servitude due to debt, being sold into service, or being foreign captives. While legally considered property, the Mosaic Law, unlike many contemporary legal codes (e.g., the Code of Hammurabi), consistently demonstrates a unique and profound concern for their well-being and rights, distinguishing Israelite practice by its emphasis on humanity and dignity. The "thirty shekels of silver" was not an arbitrary figure; it was a widely recognized and standard monetary valuation for a slave in the ancient Near East, corroborated by various cuneiform texts. The stoning of the ox, a form of capital punishment, reflected the sanctity of human life, even that of a servant, and underscored the gravity of the offense. This law, therefore, functioned not merely as a property regulation but as a divine declaration of human dignity and the owner's responsibility to prevent harm, ensuring a measure of protection for the vulnerable within the social fabric of ancient Israel (compare with Deuteronomy 10:18-19).
Key Themes
Exodus 21:32 contributes significantly to several overarching themes within the Book of Exodus and the Pentateuch. Firstly, it powerfully reinforces the theme of Divine Justice and Accountability. God, as the supreme Lawgiver, demands that all members of His covenant community operate with integrity and responsibility, holding owners accountable for the actions of their property. This law ensures that harm, even if accidental, does not go unaddressed. Secondly, it highlights the Sanctity of Human Life, irrespective of social standing. While the compensation structure differentiates between a free person and a servant, the severe punishment of the ox underscores that the taking of any human life is a grave offense against God's order. This principle is foundational to the Mosaic Law's unique concern for the vulnerable. Thirdly, the law implicitly promotes Social Order and Protection of the Vulnerable. By establishing clear guidelines and penalties, it aimed to prevent chaos, deter negligence, and provide a framework for restitution, thereby safeguarding the weaker members of society, a recurring concern throughout God's law (as seen in Exodus 22:21-27).
Exposition and Analysis
Key Word Analysis
Meaning "a bullock (as a traveller); bull(-ock), cow, ox." In this context, shôwr refers specifically to a bovine animal, a common and valuable form of livestock in ancient Israel. Its inclusion in these laws highlights the practical realities of an agrarian society and the potential dangers posed by large animals, necessitating clear legal stipulations for accountability.
Meaning "a servant; [idiom] bondage, bondman, (bond-) servant, (man-) servant." This term denotes an individual in a state of servitude or slavery. While legally considered property, the Mosaic Law uniquely provided protections and rights for these individuals, distinguishing Israelite servitude from chattel slavery practiced elsewhere. The very existence of a law addressing harm to them, and mandating compensation, underscores their inherent human value in God's eyes, even if their legal status differed from that of a free Israelite. This highlights God's concern for all members of society, especially the vulnerable.
Meaning "thirty." This specific numerical value, when combined with "shekels of silver," denotes a precise and standardized amount of compensation. The numerical specificity indicates a fixed legal valuation, preventing arbitrary judgments and ensuring consistency in legal proceedings. This amount held significant cultural and economic weight in the ancient Near East, representing a recognized price for a slave.
Verse Breakdown
"If the ox shall push a manservant or a maidservant;"
This initial clause establishes the specific conditional scenario that triggers the legal consequences. It identifies the offending agent (the ox), the action (to "push" or gore, implying harm or death), and the specific victims (a manservant or a maidservant). This precise framing demonstrates the law's meticulousness in addressing different social statuses and the potential harm that could be inflicted by an owner's property, setting the stage for the subsequent legal requirements.
"he shall give unto their master thirty shekels of silver, "
This specifies the primary form of restitution. The compensation, a fixed sum of thirty shekels of silver, is paid to the master, not directly to the servant. This reflects the servant's legal status as property in ancient Israel and the master's loss of labor or financial asset. The standardized amount indicates a recognized valuation for such a loss, ensuring fairness and preventing arbitrary judgments, thereby providing a clear economic resolution for the master.
"and the ox shall be stoned."
This mandates the capital punishment for the offending animal. The stoning of the ox serves multiple critical purposes: it removes a dangerous animal from the community, acts as a severe deterrent for owners to properly manage their livestock, and, most importantly, underscores the sanctity of human life. Even an animal that takes a human life, regardless of the victim's social status, is to be put to death, preventing its meat from being consumed and thus avoiding any perceived defilement or profit from the tragic event. This act symbolically purges the community of that which has violated the sacredness of human life.
Literary Devices
Exodus 21:32 is a classic example of Casuistic Law, a prevalent legal form in the ancient Near East, structured as "If X occurs, then Y shall be the consequence." This conditional format provides clear, specific rulings for various scenarios, ensuring judicial consistency and predictability. The verse also employs profound Symbolism, particularly with the "thirty shekels of silver," which transcends its immediate legal function to carry significant theological weight, foreshadowing later, pivotal events in biblical history. The act of Stoning the ox, while a literal punishment, also functions symbolically to emphasize the sanctity of human life and the imperative need to purge from the community anything that violates this sacred principle. Furthermore, the law implicitly uses Contrast by distinguishing the compensation for a servant from that of a free person (as detailed in preceding verses), yet still imposing a significant and non-negotiable penalty, thereby affirming the intrinsic value of all human life, regardless of social standing or perceived worth.
Theological and Thematic Connections
Exodus 21:32 reveals profound theological truths about God's character and His blueprint for a just society. It unequivocally portrays God as a God of meticulous justice who demands accountability from individuals for their property and actions, ensuring proper restitution for harm caused. The law's specific provision for servants, even though their value was quantified differently than a free person's, powerfully demonstrates a divine concern for the vulnerable and marginalized, challenging any notion that their lives were expendable or less valuable in God's eyes. This foundational principle of valuing and protecting all human life, irrespective of social status, is a consistent and vital thread woven throughout the entire tapestry of biblical revelation, emphasizing the inherent dignity bestowed upon humanity as bearing God's image.
Reflection and Application
Exodus 21:32, though originating from an ancient legal code, offers timeless and profound principles for contemporary life. It compels us to deeply consider our responsibility not only for our direct actions but also for the far-reaching consequences arising from our possessions, our businesses, our words, and even our negligence. In an increasingly interconnected and complex world, this verse challenges us to proactively identify and mitigate risks that our actions, property, or influence might pose to others, especially those who are more vulnerable, less powerful, or marginalized within society. Furthermore, it powerfully reinforces the profound biblical truth that all human life, regardless of social standing, economic status, perceived worth, or any other worldly metric, holds intrinsic and immeasurable value in the eyes of God. This divine perspective should motivate us to actively advocate for justice, steadfastly protect the marginalized, and diligently ensure that our societal structures, personal interactions, and business practices consistently reflect the inherent dignity God bestows upon every individual.
Questions for Reflection
FAQ
Why is the compensation specifically "thirty shekels of silver" and not more or less?
The "thirty shekels of silver" was a standard, recognized economic valuation for a slave or servant in the ancient Near East, as widely attested in various legal codes and economic records of the time (e.g., the Code of Hammurabi often references similar valuations). This fixed amount ensured a consistent and fair compensation for the master's loss of property and labor, preventing arbitrary judgments and promoting legal predictability. It was not an arbitrary figure but reflected the prevailing economic valuation of a servant's life in that specific cultural context. The profound significance of this specific amount is further amplified by its later, chilling appearance in the New Testament as the precise price of Judas Iscariot's betrayal of Jesus (see Matthew 26:15).
Why is the ox stoned, and not just sold or otherwise dealt with?
The stoning of the ox serves multiple critical purposes beyond mere removal. Firstly, it definitively removes a dangerous animal from the community, preventing any further harm. Secondly, it acts as a severe deterrent, strongly encouraging owners to properly manage and control their livestock to prevent such devastating incidents. Most importantly, the stoning powerfully underscores the sanctity of human life. In ancient Israel, stoning was a form of capital punishment reserved for grave offenses that defiled the land or community. Applying it to an animal that caused human death, even inadvertently, symbolically purges the community of that which has violated the sacredness of human life. Furthermore, the law likely implied that the meat of such an ox was not to be eaten, preventing any perceived defilement or profit from the tragedy. This emphasizes that human life, regardless of social status, was held in exceptionally high regard by God's law, reflecting the divine mandate for accountability for human life (compare with Genesis 9:5).
Christ-Centered Fulfillment
Exodus 21:32, with its seemingly mundane legal details, finds profound and poignant Christ-centered fulfillment, particularly through the symbolic weight of the "thirty shekels of silver." This ancient compensation for a servant's life eerily foreshadows the precise price for which Judas Iscariot betrayed Jesus Christ, the Son of God (Matthew 26:15). In a stunning act of divine condescension and ultimate humility, the infinitely valuable Son of God allowed Himself to be valued at the price of a common slave. This act profoundly highlights Jesus's deep identification with the vulnerable and marginalized, as He willingly took on the "form of a servant" (δοῦλος, doulos) as powerfully described in Philippians 2:7. While the law in Exodus protected the servant by mandating compensation, Jesus, the ultimate "Lamb of God who takes away the sin of the world" (John 1:29), offered Himself as the perfect, infinitely valuable sacrifice, not for mere compensation, but for the full and complete redemption of humanity. His death, though a cursed death on a tree (Galatians 3:13), paid the ultimate price to free all humanity from the bondage of sin, regardless of their social standing or perceived worth, thereby demonstrating God's immeasurable love and perfect justice that far surpasses any earthly legal code.