April 27, 2025
Exodus 21 – 23
“Kingdom Ethics”
Service Overview: Exodus 21-23 reveals God’s heart for justice, compassion, and holiness in the everyday life of the Israelites. These laws went beyond rules—they shaped how they were to love, lead, and live. In a world desperate for righteousness, God calls His people to a different standard—one rooted in justice, mercy, and faithfulness.
Memory Verse for the Week:
Proverbs 21:3 – “To do what is right and just is more acceptable to the Lord than sacrifice.”
Background & Technical Insights:
- The rules or “ordinances” we find here essentially apply the Ten Words to specific situations. Is there anything more relevant than glorifying God by loving Him and our neighbor? Since all true Christians long to obey the Greatest Command, they should consider these chapters carefully. This section shows us that God is concerned with how we relate to one another in day-to-day life. God calls us to holiness, integrity, mercy, justice, and fairness in the ordinariness of life. (Tony Merida, Exalting Jesus in Exodus, 135)
- Every society requires laws to regulate human behavior. Laws, however, are much more than a collection of dos and don’ts. They enshrine the value system of a society. (T. Desmond Alexander, Exodus, 198)
- No such thing as slavery on, say, the Caribbean model was envisaged by the Old Testament. Hebrew has no vocabulary of slavery, only of servanthood, and it is to be noted that conditions were such that the first item of legislation catered for the servant who loved his master and did not want his ‘freedom’ (2–6). Indentured apprenticeship and the extended family provide better models. (J. Alec Motyer, The Message of Exodus, 231)
- This section of Exodus includes basic laws that deal especially with the protection of human life and property. By accepting “the book of the covenant” (Ex. 24:3–8), the people entered into a special relationship with Jehovah and obligated themselves to obey Him. These laws were not arbitrary; they’re based on the character of God and the unchanging moral principles expressed in the Ten Commandments. (Warren Wiersbe, Be Delivered: Exodus, 134)
- The law of Moses had three grand divisions: the moral the civil, and the ceremonial. The first is to be found in the Ten Commandments; the second (mainly) in Exodus 21-23; the third (principally) in the book of Leviticus. The first defined God’s claims upon Israel as human creatures; the second was for the social regulation of the Hebrew commonwealth; the third respected Israel’s religious life. (Arthur Pink, Gleanings in Exodus, 5550)
- This is where the Book of the Covenant comes in. It is “an application of the Decalogue to the specific social context of Israel as a nation.” (Phillip Graham Ryken, Preaching the Word: Exodus, 697)
What does the case law in Exodus reveal about the God of the Exodus?
- How God cares deeply for the weak and vulnerable.
(Ex. 21:1–11; 21:20–27; 22:21–27 | Lev. 19:33-34; Deut. 10:18; Ps. 82:3-4; Prov. 31:8-9)
To be a holy nation, the Israelites must adopt a caring attitude toward the weakest members of their society. Attention is drawn to those who are especially open to exploitation: resident foreigners, widows, fatherless children, and the poor. (T. Desmond Alexander, Exodus, 218)
When God calls for his people Israel to act with compassion and justice toward the most vulnerable members of their society (resident foreigners, widows, orphans, and the poor; 22:21–27), God reminds them of his own character and the actions that flowed from it. (Christopher J.H. Wright, Exodus, 431)
Compassion for the weak and concern for justice are necessary components of holy living. Compassion and justice are integral to the very nature of God himself, and they are recurrent themes throughout the book of Exodus. (Alexander, 218)
- How God seeks justice that restores, not just punishes.
(Exodus 21:12–36; 22:1–15 | Ps. 103:10; Is. 61:1-3; Micah 6:8; Mat. 5:7; Luke 19:8-10)
The case laws in this passage indirectly provide an important insight into God’s nature. At the heart of divine justice is the concept of “moral symmetry”: the punishment must match the offense, being no more or no less than the offense requires. (T. Desmond Alexander, Exodus, 198)
Exodus 21:12 – 23:9 outlines penalties for various crimes. If you track these penalties, what emerges is that they come in two parts: a restitution of what is lost a punishment equivalent to the intended harm. (Tim Chester, Exodus for You, 180)
These case laws reveal that God is passionate about justice, seeking to ensure that each party in a dispute is treated equitably when every factor is taken into account. (T. Desmond Alexander, Exodus, 208)
- How God calls His people to holiness in the ordinary.
(Ex. 22:16–31; 23:1–9 | Lev. 11:44; Mat. 5:13-16; Rom. 12:1-2; 1 Cor. 10:31; Phil. 2:14-15)
Holy living that is pleasing to God should have as its priorities care for the vulnerable and justice for everyone. (T. Desmond Alexander, Exodus, 213)
Justice is the practical outworking of the righteousness of God in human history, for the Lord loves “righteousness and justice” (Ps. 33:5; see Isa. 30:18; 61:8). (Warren Wiersbe, Be Delivered: Exodus, 136)
True religion cannot be confined. The Lord demands entrance into every aspect of the life of his redeemed, and he looks to govern every aspect by his revealed truth. (J. Alec Motyer, The Message of Exodus, 235)
Conclusion… How should the people of God reflect His Kingdom ethics in the chaos of everyday life?
- By protecting the vulnerable even when it costs us something.
(Deut. 15:11; Is. 1:17; 58:6-7; Zech. 7:9-10; Matt. 25:35-36, 40; Luke 10:33-37; James 1:27)
Compassion is the deep feeling of sharing in the suffering of another and the desire to relieve that suffering. (Jerry Bridges, Trusting God, 188)
For we are not rescuers giving our lives and families to save orphans and widows in need; instead, we are the rescued whose lives have been transformed at our deepest point of need. So now it just makes sense that men and women who have been captivated by the mystery of God’s mercy might be compelled to give themselves to the ministry of God’s mercy. (David Platt, Counter Culture, 104)
God expects us to care for those in need because He cared for us when we were in desperate need. When you were fatherless, He adopted you; when you were a widow, He became your groom; when you were a stranger to His grace, He welcomed you. Those who know such love should be the very ones showing it to this broken world. (Tony Merida, Exalting Jesus in Exodus, 147)
- By pursuing justice that heals, not revenge that harms.
(Lev. 19:18; Prov. 20:22; Mat. 5:9; Rom. 12:17-21; 2 Cor. 5:18-19; Gal. 6:1; Eph. 4:32)
The heart of the Christian must be a heart of mercy, not retaliation. Paul said, “And be kind and compassionate to one another, forgiving one another, just as God also forgave you in Christ” (Eph 4:32). (Tony Merida, Exalting Jesus in Exodus, 144)
Forgiving costs us our sense of justice. We all have this innate sense deep within our souls, but it has been perverted by our selfish sinful natures. We want to see “justice” done, but the justice we envision satisfies our own interests. We must realize that justice has been done. God is the only rightful administrator of justice in all of creation, and His justice has been satisfied. In order to forgive our brother, we must be satisfied with God’s justice and forego the satisfaction of our own. (Jerry Bridges, The Practice of Godliness, 207)
- By seeking to live holy in hidden places, not just public spaces.
(Ps. 139:23-24; Luke 16:10; Col. 3:17, 23; Titus 2:11-12; Heb. 12:14; 1 Peter 2:12; 1:15-16)
Holiness or sanctification is not just about purity or discipline. It is about displaying your radical difference, showing the marks of God’s ownership, and illustrating through your behavior the unusualness of your new life in Christ. (Jim Elliff, A Mission of Peculiarity: John 17:13-19, CCWtoday.org)
The Christian life is a positive allegiance to Jesus Christ. It is becoming so occupied with Him that the values and standards of the world around us have little influence. (George Sweeting, Who Said That?, 146)
Gospel Connection…
Jesus perfectly lived the Kingdom ethics we fall short of—protecting the weak, restoring the broken, and walking in holiness—so that through Him, we can be forgiven, transformed, and empowered to do the same.
(Is. 53:4-6; John 13:15; Rom. 5:8; 2 Cori. 5:21; Eph. 2:10; Titus 2:14; Heb. 4:15; 1 Pet. 2:24)
Every time you break God’s law, remember this: Jesus kept that law for you. Every time you fail to do God’s will, remember this: Jesus perfectly obeyed God’s will for you. Say to yourself, “The law I’ve just broken, Jesus kept on my behalf”. The Father has put you in Jesus and he treats you as Jesus’ record deserves. (Tim Chester, Exodus for You, 181)
Spiritual Challenge Questions…
Reflect on these questions in your time with the Lord this week, or discuss with a Christian family member or Life Group.
- Why do you think God places such strong emphasis on caring for the vulnerable? How does this reflect His character and how should it shape ours?
- How does our culture typically define justice, and how is that different from God’s vision of justice in these chapters?
- Can you think of a time when you or someone you know received justice that was restorative rather than punitive? What impact did that make?
- Which of the three conclusion challenges—protecting the vulnerable, pursuing restorative justice, or living holy in secret—feels most difficult for you right now? Why?
- How do these chapters in Exodus point us forward to the life and ministry of Jesus?
- What barriers keep us from acting justly or loving sacrificially in everyday situations?
Quotes to note…
God wants us to treat our enemies as we treat our friends. And when we treat them this way, that is what they become — our friends. It is hard to hold onto a grudge at the same time we’re holding onto our enemy’s donkey. Something happens in our hearts that turns cruelty into kindness. It is also hard for an enemy to keep hating someone who comes to help him. Compassion triumphs over aggression. (Phillip Graham Ryken, Preaching the Word: Exodus, 751)
We should note first that this is not “slavery” like we think about in American history. Most people ran small family businesses, and their “slaves” were more like simple workers or employees in the business who lived at the master’s place. They were basically “contract workers.” (Tony Merida, Exalting Jesus in Exodus, 138)
Since men and women are made in the image of God, no money or property settlement can atone for the sinful and premeditated destruction of people and the image of God in them. (Walter C. Kaiser, Jr., Exodus, Location 6081)
There is often an unfortunate tendency to consider migrant workers, widows, fatherless children, and the poor as less important than others, but this is not how God views them. With good reason, the book of James states, “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (1:27). True religion that is pleasing to God will exhibit genuine compassion for the most needy members of society, regardless of their ethnic background. God’s heart goes out to those in greatest need, and he utters a chilling warning to those who might take advantage of women or children who have no male to defend them (Exod. 22:22–24). (T. Desmond Alexander, Exodus, 219)
We could well pause at any and every prescription of the Book of the Covenant to underline the truth that the Lord desires his people to be distinct. What he wants in us, however, is the distinctiveness which arises as a by-product of obeying his word. He wants us to live in the courts of earth according to the rules of the courts of heaven (20:22b). (J. Alec Motyer, The Message of Exodus, 236)
A perfectly just process in a fallen world will never exist; therefore, there will be times to oppose the death penalty, even if you agree with the principle of it. (Tony Merida, Exalting Jesus in Exodus, 141)
What does this text teach me about God? Here we see a just and compassionate God who expects His people to live before Him in humility and with justice and mercy toward others. (Tony Merida, Exalting Jesus in Exodus, 135)
In America we struggle with the Biblical teaching about masters and slaves because our painful national experience with slavery makes it hard for us to appreciate the very different social and economic circumstances of the ancient Near East. When we hear the word slavery, we think of the Civil War and everything that led up to it. But there were crucial differences between that kind of slavery and servitude in Israel. (Phillip Graham Ryken, Preaching the Word: Exodus, 699)