Exodus 21:28
If an ox gores a man or woman to death, the ox must surely be stoned, and its meat must not be eaten. But the owner of the ox shall not be held responsible.
If an ox gores
The Hebrew word for "ox" is "שׁוֹר" (shor), which refers to a domesticated bovine animal commonly used in agrarian societies for plowing and other labor. The act of "goring" implies a violent attack with the horns, a behavior that, while not typical, could occur if the animal was provoked or not properly restrained. This phrase sets the stage for a legal case concerning the responsibility of animal owners in ancient Israelite society, emphasizing the importance of community safety and personal responsibility.

a man or a woman
This phrase underscores the equal value of human life, regardless of gender, in the eyes of God and within the legal system of ancient Israel. The inclusion of both "man" and "woman" highlights the comprehensive nature of the law, ensuring protection and justice for all individuals. It reflects the biblical principle that all humans are created in the image of God (Genesis 1:27), deserving of dignity and respect.

to death
The Hebrew word "מוּת" (muth) signifies the ultimate consequence of the ox's actions—death. This severe outcome necessitates a serious response, as life is sacred and its loss demands justice. The phrase indicates the gravity of the situation and the need for a legal framework to address such incidents, ensuring that justice is served and community order is maintained.

the ox must surely be stoned
The command for the ox to be "stoned" (Hebrew: "סָקַל" - saqal) is a form of capital punishment, reflecting the severity of the offense. Stoning was a communal act, symbolizing collective responsibility and the purging of evil from the community. This action serves as a deterrent, emphasizing the importance of preventing harm and maintaining societal safety.

and its meat may not be eaten
This prohibition against consuming the meat of the offending ox underscores the concept of defilement. The ox, having caused a human death, is considered unclean, and its meat is not to be used for sustenance. This reflects the broader biblical principle of holiness and the separation from that which is tainted by sin or death.

In this case, the owner of the ox will be acquitted
The Hebrew word for "acquitted" is "נָקָה" (naqah), meaning to be free from guilt or punishment. This clause provides a measure of protection for the owner, acknowledging that accidents can occur despite reasonable precautions. It highlights the balance in biblical law between justice and mercy, ensuring that individuals are not unjustly punished for unforeseen events beyond their control. This principle encourages responsible stewardship while recognizing human limitations.

Persons / Places / Events
1. Ox
A domesticated animal often used for labor in ancient agrarian societies. In this context, it represents property that can cause harm.

2. Man or Woman
Refers to any individual who might be harmed by the ox, emphasizing the value of human life.

3. Owner of the Ox
The person responsible for the animal, highlighting issues of responsibility and liability.

4. Stoning of the Ox
A form of capital punishment for the animal, indicating the seriousness of the offense.

5. Israelite Society
The cultural and legal context in which these laws were given, reflecting God's covenant with His people.
Teaching Points
Value of Human Life
This law underscores the intrinsic value of human life, which is a consistent theme throughout Scripture. It reminds us to prioritize the safety and well-being of others.

Responsibility and Accountability
While the owner is not held responsible in this specific scenario, the broader context of the law emphasizes the importance of being accountable for one's property and actions.

Justice and Restitution
The stoning of the ox serves as a form of justice, reflecting God's desire for fairness and the protection of the community.

Understanding Old Testament Law
This passage invites us to explore the purpose and heart behind the Old Testament laws, seeing them as part of God's covenant relationship with His people.

Application in Modern Context
While we may not have oxen today, the principles of responsibility, justice, and valuing human life are timeless and applicable in our interactions and societal structures.
Bible Study Questions
1. How does the law in Exodus 21:28 reflect the value God places on human life, and how can we apply this principle in our daily lives?

2. In what ways does this passage challenge us to consider our responsibilities and liabilities in modern contexts, such as owning property or managing resources?

3. How do the principles of justice and restitution in this passage relate to the broader biblical account of God's justice?

4. How can understanding the cultural and historical context of Old Testament laws enhance our appreciation of their relevance today?

5. What are some practical ways we can ensure that our actions and possessions do not inadvertently harm others, reflecting the heart of this law in our lives?
Connections to Other Scriptures
Genesis 9:5-6
This passage underscores the sanctity of human life and the requirement for justice when life is taken.

Leviticus 24:17-21
These verses provide additional laws regarding personal injury and property, emphasizing restitution and justice.

Matthew 5:17-20
Jesus speaks about fulfilling the Law, which includes understanding the heart behind these Old Testament laws.

Romans 13:1-7
Discusses the role of government and authority in maintaining justice, which can be related to the principles of responsibility and accountability in Exodus 21:28.

1 Corinthians 9:9-10
Paul references the law about oxen to illustrate broader principles of fairness and care, showing the continued relevance of Old Testament laws.
Bodily InjuriesJ. Orr Exodus 21:18-36
A Danger SignalChristian HeraldExodus 21:28-36
A Needful WarningChristian HeraldExodus 21:28-36
God's Regard for the Safety of Man and BeastJ. W. Burn.Exodus 21:28-36
Punishment of Criminal CarelessnessR. W. Dale, D. D.Exodus 21:28-36
Responsibility Respecting LifeW. Senior, B. A.Exodus 21:28-36
The Penalties of CarelessnessW. Burrows, B. A.Exodus 21:28-36
People
Moses
Places
Mount Sinai
Topics
Acquitted, Bull, Cause, Certainly, Clear, Death, Die, Died, Eaten, Flesh, Gore, Gores, Guiltless, Held, Judged, Meat, Owner, Ox, Quit, Responsible, Stoned, Surely, Unpunished
Dictionary of Bible Themes
Exodus 21:28

     4478   meat

Exodus 21:28-29

     5803   carelessness

Exodus 21:28-32

     1680   types
     4366   stones
     6714   ransom
     6721   redemption, in life

Exodus 21:28-36

     4615   bull

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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