If a man strikes and blinds the eye of his manservant or maidservant, he must let the servant go free as compensation for the eye. If a man strikesThe Hebrew word for "strikes" is "נכה" (nakah), which implies a blow or a strike that causes harm. In the context of ancient Israel, this word underscores the seriousness of physical violence. The law here is not merely about physical injury but about the moral and ethical treatment of individuals, reflecting God's justice and care for all people, including servants. the eye
The eye is a vital organ, symbolizing vision and insight. In biblical times, the loss of an eye would significantly impact a person's ability to work and live independently. This law highlights the value of every part of the human body, emphasizing that causing such harm is a grave offense. of his manservant or maidservant
The terms "manservant" and "maidservant" refer to male and female servants, respectively. In the Hebrew context, these individuals were often part of the household, and while they were under the authority of their masters, they were also under God's protection. This law serves as a reminder that all people, regardless of social status, are made in the image of God and deserve dignity and respect. and destroys it
The word "destroys" comes from the Hebrew "שחת" (shachat), meaning to ruin or corrupt. This indicates a permanent and severe injury. The use of this word underscores the irreversible nature of the damage, which necessitates a significant response in terms of justice and compensation. he must let the servant go free
Freedom here is a profound concept, especially in the context of servitude. The Hebrew word for "free" is "חפשי" (chofshi), which means liberty or release. This provision reflects God's heart for liberation and justice, ensuring that those who are wronged are compensated in a manner that restores their dignity and autonomy. in compensation for the eye
The idea of compensation is rooted in the principle of justice and restitution. The loss of an eye is met with the granting of freedom, which is a significant form of recompense. This reflects the biblical principle of "an eye for an eye" (Exodus 21:24), but in a way that promotes restoration and healing rather than further harm. Persons / Places / Events 1. MosesThe author of Exodus, who received the Law from God on Mount Sinai. 2. IsraelitesThe people to whom the laws were given, forming the covenant community of God. 3. ServantsIndividuals in servitude, often due to debt or poverty, within the Israelite community. 4. Mount SinaiThe place where Moses received the Law from God, including the laws in Exodus 21. 5. GodThe divine lawgiver who establishes justice and compassion through His commandments. Teaching Points Justice and CompassionThe law in Exodus 21:26 reflects God's justice and compassion, ensuring that even servants are treated with dignity and fairness. It underscores the value of every human life and the importance of protecting the vulnerable. Proportional RetributionThe principle of proportional retribution is evident here, where the punishment or compensation must fit the offense. This teaches us about fairness and the need for balanced justice in our dealings with others. Value of Human LifeThe requirement to free a servant for the loss of an eye highlights the intrinsic value of human life and well-being over material possessions or economic gain. Freedom and RestorationThe law provides a means of restoration and freedom for the injured servant, pointing to God's desire for liberation and healing in our lives. Ethical Treatment of OthersThis passage calls us to consider how we treat those who are under our authority or care, urging us to act with integrity and kindness. Bible Study Questions 1. How does the law in Exodus 21:26 reflect God's character and His concern for justice and compassion? 2. In what ways does the principle of proportional retribution apply to our modern justice systems, and how can we ensure fairness in our own lives? 3. How does the teaching of Jesus in Matthew 5:38-42 expand upon the Old Testament understanding of justice, and what implications does this have for our personal relationships? 4. What are some practical ways we can demonstrate the value of human life in our daily interactions and decisions? 5. How can we apply the principles of freedom and restoration found in this passage to situations where we have authority or influence over others? Connections to Other Scriptures Leviticus 24:19-20This passage discusses the principle of "an eye for an eye," which underlines the justice system in Israel, emphasizing proportional retribution. Deuteronomy 15:12-15This passage provides additional context on the treatment and release of servants, highlighting the importance of compassion and justice. Matthew 5:38-42Jesus references the "eye for an eye" principle, teaching about mercy and forgiveness, which expands on the Old Testament understanding of justice. People MosesPlaces Mount SinaiTopics Account, Blow, Bondman, Bondwoman, Causing, Compensate, Damage, Destroy, Destroyed, Destroys, Destruction, Eye, Eye's, Female, Free, Freeman, Gives, Handmaid, Hits, Maid, Maid's, Maidservant, Male, Manservant, Man-servant, Marred, Perish, Sake, Servant, Servant's, Slave, Smite, Smiteth, Strike, Strikes, Woman-servantDictionary of Bible Themes Exodus 21:23-27 5483 punishment Exodus 21:26-27 5264 compensation
5404 masters
5504 rights
7447 slavery, in OT Library The Development of the Earlier Old Testament Laws
[Sidenote: First the principle, and then the detailed laws] If the canon of the New Testament had remained open as long as did that of the Old, there is little doubt that it also would have contained many laws, legal precedents, and ecclesiastical histories. From the writings of the Church Fathers and the records of the Catholic Church it is possible to conjecture what these in general would have been. The early history of Christianity illustrates the universal fact that the broad principles are …
Charles Foster Kent—The Origin & Permanent Value of the Old TestamentThe Kinsman Redeemer
'After that he is sold he may be redeemed again; one of his brethren may redeem him.'--LEV. xxv. 48. There are several of the institutions and precepts of the Mosaic legislation which, though not prophetic, nor typical, have yet remarkable correspondences with lofty Christian truth. They may be used as symbols, if only we remember that we are diverting them from their original purpose. How singularly these words lend themselves to the statement of the very central truths of Christianity--a slavery …
Alexander Maclaren—Expositions of Holy Scripture Non-Resistance
'Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 39. But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. 41. And whosoever shall compel thee to go a mile, go with him twain. 42. Give to him that asketh thee, and from him that would borrow of thee turn not thou away.'--MATT. v. 38-42. The old law …
Alexander Maclaren—Expositions of Holy Scripture A Discourse of the Building, Nature, Excellency, and Government of the House of God; with Counsels and Directions to the Inhabitants Thereof.
BY JOHN BUNYAN, OF BEDFORD. 'Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth.'--Psalm 26:8 ADVERTISEMENT BY THE EDITOR. Beautiful in its simplicity is this treatise on the Church of Christ, by John Bunyan. He opens, with profound knowledge and eminent skill, all those portions of sacred writ which illustrate the nature, excellency, and government of the house of God, with the personal and relative duties of its inhabitants. It was originally published in …
John Bunyan—The Works of John Bunyan Volumes 1-3 Appeal to the Christian Women of the South
BY A.E. GRIMKE. "Then Mordecai commanded to answer Esther, Think not within thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place: but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this. And Esther bade them return Mordecai this answer:--and so will I go in unto the king, …
Angelina Emily Grimke—An Appeal to the Christian Women of the South The Doctrine of Non-Resistance to Evil by Force Has Been Professed by a Minority of Men from the Very Foundation of Christianity. Of the Book "What
CHAPTER I. THE DOCTRINE OF NON-RESISTANCE TO EVIL BY FORCE HAS BEEN PROFESSED BY A MINORITY OF MEN FROM THE VERY FOUNDATION OF CHRISTIANITY. Of the Book "What I Believe"--The Correspondence Evoked by it-- Letters from Quakers--Garrison's Declaration--Adin Ballou, his Works, his Catechism--Helchitsky's "Net of Faith"--The Attitude of the World to Works Elucidating Christ's Teaching--Dymond's Book "On War"--Musser's "Non-resistance Asserted"--Attitude of the Government in 1818 to Men who Refused to …
Leo Tolstoy—The Kingdom of God is within you The Sermon on the Mount - the Kingdom of Christ and Rabbinic Teaching.
It was probably on one of those mountain-ranges, which stretch to the north of Capernaum, that Jesus had spent the night of lonely prayer, which preceded the designation of the twelve to the Apostolate. As the soft spring morning broke, He called up those who had learned to follow Him, and from among them chose the twelve, who were to be His Ambassadors and Representatives. [2500] [2501] But already the early light had guided the eager multitude which, from all parts, had come to the broad level …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Deputation from Jerusalem - the Three Sects of the Pharisees, Sadducees, and Essenes - Examination of their Distinctive Doctrines.
APART from the repulsively carnal form which it had taken, there is something absolutely sublime in the continuance and intensity of the Jewish expectation of the Messiah. It outlived not only the delay of long centuries, but the persecutions and scattering of the people; it continued under the disappointment of the Maccabees, the rule of a Herod, the administration of a corrupt and contemptible Priesthood, and, finally, the government of Rome as represented by a Pilate; nay, it grew in intensity …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in …
Thomas Watson—The Ten Commandments That Deep Things Ought not to be Preached at all to Weak Souls.
But the preacher should know how to avoid drawing the mind of his hearer beyond its strength, lest, so to speak, the string of the soul, when stretched more than it can bear, should be broken. For all deep things should be covered up before a multitude of hearers, and scarcely opened to a few. For hence the Truth in person says, Who, thinkest thou, is the faithful and wise steward, whom his Lord has appointed over his household, to give them their measure of wheat in due season? (Luke xii. 42). …
Leo the Great—Writings of Leo the Great In Death and after Death
A sadder picture could scarcely be drawn than that of the dying Rabbi Jochanan ben Saccai, that "light of Israel" immediately before and after the destruction of the Temple, and for two years the president of the Sanhedrim. We read in the Talmud (Ber. 28 b) that, when his disciples came to see him on his death-bed, he burst into tears. To their astonished inquiry why he, "the light of Israel, the right pillar of the Temple, and its mighty hammer," betrayed such signs of fear, he replied: "If I were …
Alfred Edersheim—Sketches of Jewish Social Life Councils of Ariminum and Seleucia.
Part I. History of the Councils. Reason why two Councils were called. Inconsistency and folly of calling any; and of the style of the Arian formularies; occasion of the Nicene Council; proceedings at Ariminum; Letter of the Council to Constantius; its decree. Proceedings at Seleucia; reflections on the conduct of the Arians. 1. Perhaps news has reached even yourselves concerning the Council, which is at this time the subject of general conversation; for letters both from the Emperor and the Prefects …
Athanasius—Select Works and Letters or Athanasius The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament Links Exodus 21:26 NIVExodus 21:26 NLTExodus 21:26 ESVExodus 21:26 NASBExodus 21:26 KJV
Exodus 21:26 Commentaries
Bible Hub |
