Exodus 21:12
Whoever strikes and kills a man must surely be put to death.
Whoever strikes and kills a man
This phrase sets the stage for understanding the gravity of the act being described. The Hebrew word for "strikes" is "nakah," which implies a deliberate act of violence or aggression. In the ancient Near Eastern context, this was not merely a physical blow but an act with the intent to harm or kill. The phrase underscores the sanctity of human life, a core tenet in the Judeo-Christian worldview. The act of taking a life is seen as a direct affront to God, who is the giver of life. This reflects the biblical principle that humans are made in the image of God (Genesis 1:27), and thus, their lives are sacred.

must surely be put to death
The phrase "must surely be put to death" is a translation of the Hebrew "mot yumat," which is an emphatic construction indicating the certainty and necessity of the death penalty for murder. This reflects the principle of lex talionis, or the law of retribution, which is a common theme in ancient legal codes, including the Code of Hammurabi. However, in the biblical context, this is not merely about retribution but about upholding justice and maintaining societal order. The death penalty for murder serves as a deterrent and a means of purging evil from the community (Deuteronomy 19:19). It also reflects the seriousness with which God views the taking of innocent life, emphasizing that justice is a divine mandate. This principle is echoed in the New Testament, where the Apostle Paul acknowledges the role of governing authorities in executing justice (Romans 13:4).

Persons / Places / Events
1. Moses
The author of Exodus, who received the Law from God on Mount Sinai and delivered it to the Israelites.

2. Israelites
The recipients of the Law, God's chosen people, who were being formed into a nation with a distinct legal and moral code.

3. Mount Sinai
The place where God gave the Law to Moses, establishing a covenant with the Israelites.

4. God
The divine lawgiver, establishing justice and order among His people through the commandments.

5. The Law
A set of rules given to the Israelites, including moral, ceremonial, and civil laws, to guide their conduct and relationship with God and others.
Teaching Points
Sanctity of Life
Human life is sacred because it is created in the image of God. This command underscores the value God places on life and the seriousness of taking it unlawfully.

Justice and Accountability
God's law establishes a system of justice that holds individuals accountable for their actions, reflecting His character as a just and righteous judge.

Deterrence of Evil
The command serves as a deterrent to prevent violence and maintain order within the community, promoting peace and safety.

Heart Matters
While the law addresses external actions, Jesus teaches that the root of murder lies in the heart, challenging believers to examine their attitudes and emotions.

Role of Authority
God ordains governing authorities to uphold justice, and believers are called to respect and support their role in maintaining law and order.
Bible Study Questions
1. How does the command in Exodus 21:12 reflect the value God places on human life, and how should this influence our view of others?

2. In what ways does Jesus' teaching in Matthew 5:21-22 deepen our understanding of the commandment against murder?

3. How can believers today uphold the principles of justice and accountability in their communities?

4. What role do governing authorities play in executing justice according to Romans 13:1-4, and how should Christians respond to this?

5. How can we address the root issues of anger and hatred in our hearts to prevent actions that harm others, as taught by Jesus?
Connections to Other Scriptures
Genesis 9:6
This verse establishes the principle of capital punishment for murder, reflecting the sanctity of human life made in God's image.

Matthew 5:21-22
Jesus expands on the commandment against murder, addressing the heart's intent and the sin of anger.

Romans 13:1-4
Paul discusses the role of governing authorities in executing justice, including the use of capital punishment.

Numbers 35:16-21
Provides further details on the laws concerning murder and the distinction between intentional and unintentional killing.

Deuteronomy 19:11-13
Reiterates the command for capital punishment for murder, emphasizing the need for justice and the removal of evil from the community.
Hebrew Bond-ServiceJ. Orr Exodus 21:2-12
Capital Crimes in the Mosaic CodeE. C. Wines, D. D.Exodus 21:12-14
Cases of HomicideW. Burrows, B. A.Exodus 21:12-14
Capital OffencesD. Young Exodus 21:12-17
Murder and Related Capital OffencesJ. Orr Exodus 21:12-18
People
Moses
Places
Mount Sinai
Topics
Certainly, Death, Death-blow, Die, Died, Dies, Dieth, Gives, Kills, Smiteth, Strikes, Striketh, Surely
Dictionary of Bible Themes
Exodus 21:2-14

     5378   law, OT

Exodus 21:12-13

     5025   killing
     5040   murder
     7346   death penalty

Exodus 21:12-17

     9021   death, natural

Exodus 21:12-20

     5214   attack

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 Testament

The 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

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