The Loss of Morality (Exodus 22:16-31)

“If a man entices a virgin who is not betrothed, and lies with her, he shall surely pay the bride-price for her to be his wife” (Ex. 22:16).

The laws set before us in this passage reveal the hatred God has for immorality. By their just punishments and manner of restitution, we see what high value God places on chastity, purity, faithfulness, and concern for the widow, the orphan, and the indigent. As is evident from these statutes, there is a standard of right behavior for every relationship in society, and each of these laws is reflective of godly values. Therefore, we should examine our own culture in light of these specific laws to see how far we have come from the principles set forth in these statutes from the Lord. We say principles, for while it may be debated whether or not these laws apply to cultures other than Israel, we cannot deny the moral code expressed within these laws. As we examine the principles set forth here, we should not consider them irrelevant to us, but we should learn from them and grieve over the loss of justice and of moral integrity in our own lives.

In the first verses, we see how God condemns fornication. God holds marriage in high esteem, as well as the father’s authority over a daughter. But what of today? What if a man and a woman sleep together out of wedlock? Do we even blush at such an activity, much less condemn it? Sadly, it has become a widely accepted practice (an understatement indeed), and so have sorcery, bestiality, idolatry and oppression, especially of the poor. Psychic networks abound, and behavior of the most unimaginable sorts titillates the viewers of television and movies and Internet streaming on a daily basis. Idolatry and oppression run rampant in our society under the banner of “let freedom reign.” But such “freedom” was never meant to reign in human society. Only God reigns, and when men and women reject His kingship, they enslave themselves to their own desires. The result is a crumbling of both society and ourselves.

So when we read passages such as the one before us, no matter our views on civic law, let us not pass by only thinking, “Things sure were harsh in Israel.” Let us see God’s holiness reflected in such laws and consider our own lives and the society in which we live. Have we moved so far away from a God-centered understanding of life and duty that we barely flinch when we see or read about violations of such basic moral principles? May we stir ourselves from such apathy and develop a renewed passion for God’s holy law.

Consider entertainment and social media content for a moment. How are God’s moral laws, as taught in the passage before us, flagrantly violated in today’s society? Look at each law carefully and think seriously about your own life, the life of your church, and of your society. Pray that each will conform to God’s law.

The Value of Property (Exodus 22:1-15)

“And if a man borrows anything from his neighbor, and it becomes injured or dies, the owner of it not being with it, he shall surely make it good” (Ex. 22:14).

The principle set before us in Exodus 22:1–15 is that we should value the property of other people. Such a value can be easily instilled in children when parents faithfully teach them, from the time they are able to reach out and touch an object, that they do not have the freedom to do what they wish with items belonging to others. If a one-year-old grabs daddy’s books off the shelf, she must be taught that the books are not toys and are not to be touched. Children must be trained from the earliest years to respect the property of others. You should be able to take your children into the homes of other people and not worry about them climbing on the furniture, picking items off the end tables, or pulling toys out of their friends’ closets. A parent who instills respect for others’ property in his children will be doing them a great service, for when they are older they will know how to care for the property of others, as well as for their own property.

According to biblical law, the owner of any animal that tramples the field of another must make restitution for the damages done. It is not enough for the owner to go to his offended neighbor and say, “Sorry, things like this happen.” Such flippant disregard for the property of another has no place in biblical law or in the life of the Christian. We are to think more highly of others than of ourselves, and this includes thinking highly of their property and bearing the responsibility of making restitution if we somehow damage something that belongs to them.

This includes times when we borrow items from a neighbor, or when a friend entrusts something into our keeping. If damage occurs to the item when the neighbor is present, then we are not responsible for making restitution. But, if the neighbor is gone and the object is in our keeping, then we are responsible if any harm comes to that object. If you break a bowl your friend allowed you to borrow, you must buy another one to replace it. If you damage a book, restitution must be paid either by purchasing another book or by paying for it to be replaced. Again, our response should never be, “Sorry, I broke your bowl. Hope it wasn’t valuable.” Our response should be, “I broke your bowl, and now I will pay for it or replace it.” This shows value for the property of another, and hence honors the owner.

Do you need to make restitution for something you have damaged? Maybe in the past you did not properly care for an item loaned to you by a friend. Is there any way to make restitution now? If so, do so today. The witness to your friend will be undeniable, and it will honor God who teaches us to value the property of others.

Taking Responsibility (Exodus 21:28-36)

“But if the ox tended to thrust with its horn in times past, and it has been made known to his owner, and he has not kept it confined … its owner also shall be put to death” (Ex. 21:29).

The principle of personal responsibility is pervasive throughout biblical law. This is true not only in the Old Testament but in the New. As Christians, we are to take responsibility for our actions and for the actions of those under our care, whether they be man or beast. In the passage before us, we see this personal responsibility being maintained in the case of wayward animals. If an ox (or any other animal) killed a person and the owner of the ox had no idea that the animal was prone to such behavior, then the ox would be killed and its flesh was not to be eaten. God takes seriously the killing of human beings. They are made in His image, and as such are more highly valued than any other created thing. Therefore, if a beast kills a person, justice is served by killing the animal. And not only that, but its honor in serving as nourishment for man is to be taken away. Its flesh is not to be eaten. Animals are designed to serve man, either through labor or as a source of food. According to biblical law, whenever an animal is killed, it is to be eaten (even in the sacrificial law, there are often parts set aside for consumption). It was considered a curse on the animal when it was left to rot. Any killing of animals, even as a judgment, resulted in the animal’s flesh being reserved. The passage before us makes reference to which person—the owner or the victim—should receive the flesh when an animal was killed or died.

It might seem strange to many of us today to see personal responsibility carried to such lengths as these. No one today would be put to death if his animal (whom he knew to be dangerous) killed someone because of the owner’s negligence. A lot of arguments can be made for why this is the case, but one thing we cannot overlook is the blatant lack of personal responsibility we see in today’s society. Too often, even Christians do not want to take responsibility for things they either caused or could have prevented. Instead, we put ourselves in the position of the victim, even when biblical law would insist that we are the criminals. Even our courts have become subject to such distortions of justice. The guilty often are set free as personal responsibility is tossed to the wind and the innocent are punished. The Scriptures teach that a society that has lost its sense of personal responsibility to this extent is unjust and cursed (Prov. 17:15).

How do you take responsibility for your actions? How do you take responsibility for the actions of those under your care, those actions that you could have prevented? How have you seen or experienced the loss of personal responsibility in our society? Pray that you, your family, and your church will take personal responsibility seriously.

Laws Against Violence (Exodus 21:12-27)

“But if any harm follows, then you shall give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot …” (Ex. 21:23–24).

According to the laws given to Moses, punishment always should fit the crime. In the theocracy of Israel, the same type of punishment was not handed down for every crime, i.e., imprisonment for all with the only variance being the number of years (imprisonment is not even mentioned as punishment in Israel). 

Based on the principle of Genesis 9:6, those who willfully killed were to be put to death, because he who kills a man attacks the image of God. Such an act is deserving of death in all times and in all cultures (the mandate being given to Noah after the flood). Those who committed manslaughter were to flee to the altar of God for protection, or they were to flee to cities of refuge, because their actions were not premeditated. In addition, those convicted of kidnapping, man-stealing, cursing or striking their parents were all to be put to death. Hence, we see the righteousness of capital punishment as the proper execution of justice.

We also see the principles of restitution set forth. If a man strikes another, and he does not die, then the attacker must make restitution for the time the man lost for recovery. Restitution was an integral part of the Jewish penal system. To our discredit, this practice mostly has been lost in our society. Restitution not only serves to punish the criminal, but it greatly values the rights of the victim. The focus of this kind of penal code is not merely punishment but true justice, in that it tries to restore the victim’s loss. This compensation, of course, cannot always be exact, for if a man loses a limb another cannot be given to him; but restitution is to be given to him that is proportional to the loss. In the case of abused of servants, the servants were to be given their freedom if they suffered loss from a master’s heavy hand.

This type of proportional payment for one’s loss is seen in the verse dealing with an eye for an eye. The execution of this law is not put into the hands of private persons, as if every man might avenge himself. It was this kind of abuse that Jesus condemned in Matthew 5. People were not to take the law into their own hands, but it was to be handled by the magistrate. Sometimes, in His providence, God directly punishes a man for his sin. But, in this case, magistrates were to punish offenders. Magistrates are to be ministers of justice; they are avengers (Rom. 13:4) who do not bear the sword in vain.

Carefully read through Exodus 21:12–27. How seriously does God take crime? How would you describe the justice set forth in these laws? What would be the reaction of our society to such laws today? What principles of law and morality have been lost in our legal system today? Pray for its restoration.

Laws Concerning Servants (Exodus 21:1-11)

“If you buy a Hebrew servant, he shall serve six years; and in the seventh he shall go out free and pay nothing” (Ex. 21:2).

In this chapter of Exodus, the Lord sets forth civil and penal laws for the nation of Israel. The people were not free to make up their own laws concerning their relationships with one another, but God set the standard for His nation so that His people might be set apart from other nations, and so that He might be glorified in their righteous dealings with one another. These laws are called “judgments” because they are framed in wisdom and equity, and because their magistrates were to give judgment according to them.

God began with the laws concerning servants, commanding mercy and moderation towards them. The Israelites had been slaves themselves, and had been harshly treated. They were not to emulate such practices, but were to deal righteously with one another. Though they had been treated abusively, they were not to do likewise, but they were to walk in the ways of the Lord.

Indentured servitude came about either because of debts or because of poverty. One could sell himself into slavery, or servitude, when he could no longer provide for himself. Man-stealing was strictly forbidden in the theocracy, and such slavery was considered ungodly. Jews who became slaves in Israel were only allowed to be in such a position for six years, even if their servitude came about because of a crime. After six years, the slave either would go free or would continue as a servant by his own choice. At that time, he either could leave his family behind in the keeping of his master, or he could remain with them as a permanent servant in his master’s household.

By this law, God taught that the Hebrews were to be generous, and that they were to love liberty. Christians can learn from this that we, being bought with a price and called unto liberty, must not be the servants of men or of the lusts of men (1 Cor. 7:23). Another point we can learn from this law has to do with God’s ownership over our children. Just as the master owned the children of his servants, so God owns our children. He is their protector, their Lord, their master. Therefore, we must consider them as belonging first to Him and second to us. We must consider ourselves as His servants forever, not wishing to be free from His service, but being free to serve Him as we do His will and carry on His work.

Do you see yourself as a servant of the Lord, or a “slave to righteousness” as Paul says? What does it mean to be a servant? How does a servant respond to his master? When do you question the authority of God? What practically does it mean for you to be a “slave of righteousness” (Rom. 6)?