Exodus 21:23
But if a serious injury results, then you must require a life for a life--
But if a serious injury results
This phrase introduces a condition that escalates the situation from a lesser offense to one of grave consequence. The Hebrew word for "serious injury" is "אָסוֹן" (ason), which implies a calamity or fatality. In the context of ancient Israelite law, this phrase sets the stage for the principle of proportional justice. The seriousness of the injury dictates the severity of the response, reflecting a deep concern for justice and the sanctity of life. This principle underscores the importance of accountability and the moral responsibility to protect life.

then you must require
The phrase "you must require" indicates a legal obligation. The Hebrew verb "נָתַן" (natan) is often translated as "to give" or "to require," suggesting a mandated action rather than a discretionary one. This reflects the structured legal system of ancient Israel, where justice was not left to personal vendetta but was administered through established legal processes. It emphasizes the community's role in upholding justice and ensuring that the punishment fits the crime.

a life for a life
This phrase is the essence of the lex talionis, or the law of retaliation, which is a foundational principle in ancient legal systems. The Hebrew "נֶפֶשׁ תַּחַת נָפֶשׁ" (nefesh tachat nefesh) literally means "soul under soul," indicating a direct equivalence in retribution. This principle is not about vengeance but about justice and deterrence. It serves to protect society by ensuring that the punishment is commensurate with the offense, thereby upholding the value of human life. In a broader biblical context, this principle points to the seriousness with which God views the taking of life and the need for justice to be served in a fallen world.

Persons / Places / Events
1. Moses
The prophet and leader of the Israelites who received the Law from God on Mount Sinai, which includes the ordinances found in Exodus 21.

2. Israelites
The chosen people of God, who were given the Law to guide their community and moral conduct.

3. Mount Sinai
The place where God delivered the Law to Moses, including the civil and moral laws found in Exodus.

4. The Law
A set of rules and ordinances given by God to the Israelites, which includes moral, ceremonial, and civil laws.

5. Ancient Near Eastern Context
The cultural and legal backdrop against which the laws in Exodus were given, often reflecting a principle of justice and retribution common in that era.
Teaching Points
Principle of Justice
The "life for a life" principle underscores the seriousness of taking a life and the need for justice in society. It reflects God's concern for justice and the value of human life.

Moral Responsibility
This law teaches the importance of personal responsibility and accountability for one's actions, emphasizing that actions have consequences.

Value of Human Life
The requirement of a life for a life highlights the intrinsic value of human life, as each person is made in the image of God.

Transition to Mercy
While the Old Testament law emphasizes justice, the New Testament introduces the concept of mercy and forgiveness, encouraging believers to seek reconciliation and peace.

Cultural Context
Understanding the cultural and historical context of these laws helps us appreciate their purpose and how they point to a higher moral standard fulfilled in Christ.
Bible Study Questions
1. How does the principle of "life for a life" reflect God's view of justice and the value of human life?

2. In what ways does the New Testament teaching on mercy and forgiveness expand upon the Old Testament law of retribution?

3. How can we apply the principle of personal responsibility and accountability in our daily lives today?

4. What are some practical ways we can balance justice and mercy in our interactions with others?

5. How does understanding the cultural context of Exodus 21:23 help us interpret its meaning and application for Christians today?
Connections to Other Scriptures
Genesis 9:6
This verse establishes the principle of retributive justice, "Whoever sheds the blood of man, by man shall his blood be shed," which is foundational to the "life for a life" principle in Exodus 21:23.

Matthew 5:38-39
Jesus references the "eye for an eye" principle, offering a new perspective on justice and mercy, which contrasts with the Old Testament law.

Romans 12:19
Paul speaks about leaving vengeance to God, which provides a New Testament perspective on justice and retribution.
Bodily InjuriesJ. Orr Exodus 21:18-36
Equitable JudgmentExodus 21:22-25
LessonsG. Hughes, B. D.Exodus 21:22-25
Life for LifeExodus 21:22-25
Stripe for StripeGreat ThoughtsExodus 21:22-25
The Criminal Law: was it Written in BloodH. M. Field, D. D.Exodus 21:22-25
The Requirement of Strict Equivalents in Making Compensation for InjuriesD. Young Exodus 21:22-25
An Eye for an EyeJ. Orr Exodus 21:23-26
People
Moses
Places
Mount Sinai
Topics
Appoint, Damage, Follow, Follows, Further, Harm, Hast, Injury, Mischief, Payment, Penalty, Serious
Dictionary of Bible Themes
Exodus 21:15-25

     6206   offence

Exodus 21:22-25

     5061   sanctity of life
     5733   pregnancy

Exodus 21:23-25

     5372   knife
     5378   law, OT
     5493   retribution
     5495   revenge, and retaliation
     8307   moderation

Exodus 21:23-27

     5483   punishment

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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