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Exodus 21:24
Verse
Context
Sermons
Rick Leibee
Favell Lee MortimerSummary
Commentary
- Adam Clarke
- John Gill
Adam Clarke Bible Commentary
Eye for eye - This is the earliest account we have of the lex talionis, or law of like for like, which afterwards prevailed among the Greeks and Romans. Among the latter, it constituted a part of the twelve tables, so famous in antiquity; but the punishment was afterwards changed to a pecuniary fine, to be levied at the discretion of the praetor. It prevails less or more in most civilized countries, and is fully acted upon in the canon law, in reference to all calumniators: Calumniator, si in accusatione defecerit, talionem recipiat. "If the calumniator fall in the proof of his accusation, let him suffer the same punishment which he wished to have inflicted upon the man whom he falsely accused." Nothing, however, of this kind was left to private revenge; the magistrate awarded the punishment when the fact was proved, otherwise the lex talionis would have utterly destroyed the peace of society, and have sown the seeds of hatred, revenge, and all uncharitableness.
John Gill Bible Commentary
Eye for eye, tooth for tooth, hand for hand, foot for foot. This is "lex talionis", the law of retaliation, and from whence the Heathens had theirs; but whether this is to be taken strictly and literally, or only for pecuniary mulcts, is a question; Josephus (d) understands it in the former sense, the Jewish writers generally in the latter; and so the Targum of Jonathan paraphrases it;"the price of an eye for an eye, &c.''Jarchi on the place observes, that,"he that puts out his neighbour's eye must pay him the price of his eye, according to the price of a servant sold in the market, and so of all the rest; for not taking away of members strictly is meant, as our doctors here interpret it;''in a place he refers to, and to which Aben Ezra agrees; and of the difference and dispute between the Jews concerning this matter; see Gill on Mat 5:38 and indeed, though these laws of retaliation should, according to the letter of them, be attended to as far as they can; yet, in some cases, it seems necessary that they should not be strictly attended to, but some recompence made in another way, and nothing seems more agreeable than a pecuniary one: thus, for instance, this law cannot be literally executed, when one that has never an eye puts out the eye of another, as it is possible that a blind man may; or one that has no teeth may strike out the tooth of another; in such cases eye cannot be given for eye, nor tooth for tooth; and, as Saadiah Gaon (e) observes, if a man should smite the eye of his neighbour, and the third part of the sight of his eye should depart, how will he order it to strike such a stroke as that, without adding or lessening? and if a man that has but one eye, or one hand, or one foot, should damage another man in those parts, and must lose his other eye, or hand, or foot, he would be in a worse case and condition than the man he injured; since he would still have one eye, or hand, or foot; wherefore a like law of Charondas among the Thurians is complained of, since it might be the case, that a man with one eye might have that struck out, and so be utterly deprived of sight; whereas the man that struck it out, though he loses one for it, yet has another, and so not deprived of sight utterly, and therefore thought not to be sufficiently punished; and that it was most correct that he should have both his eyes put out for it: and hence Diodorus Siculus (f) reports of a one-eyed man who lost his eye, that he complained of this law to the people, and advised to have it altered: this "lex talionis" was among the Roman laws of the "twelve tables" (g). (d) Antiqu. l. 4. c. 33. 35. (e) Apud Aben Ezram in loc. (f) Bibliothec. l. 12. par. 2. p. 82, 83. (g) A. Gell. Noct. Attic. l. 20. c. 1.
Exodus 21:24
Personal Injury Laws
23But if a serious injury results, then you must require a life for a life— 24eye for eye, tooth for tooth, hand for hand, foot for foot,25burn for burn, wound for wound, and stripe for stripe.
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- Sermons
- Commentary
Sermon on the Mount: Christian Response to Personal Injury (Part 2)
By J. Glyn Owen1.4K46:07Sermon on the MountEXO 21:24MAT 5:20MAT 5:38LUK 6:27ROM 12:19In this sermon, the speaker, Tom Skinner, shares a powerful story about a moment of racial prejudice he experienced. Despite being physically attacked, Skinner responds with love and forgiveness, saying, "I love you anyway because of Jesus." He emphasizes the importance of not resisting evil and instead trusting in God's justice. Skinner connects this principle to the message of repentance and the power of the Holy Spirit in the kingdom of God. He also mentions the example of Billy Bray, a Methodist preacher who exemplified this principle in his life.
A Spiritual Voting Booth
By Rick Leibee8121:38:00EXO 21:24MAT 5:5ROM 12:19COL 3:81PE 2:9In this sermon, the speaker emphasizes the importance of fathers teaching biblical truths and doctrines in their homes. He warns that without proper teaching, young people may be drawn to wasteful and harmful pursuits. The speaker acknowledges that an hour is not enough time to delve deeply into these teachings, but encourages fathers to regularly discuss and apply them in their homes. He also addresses the divisive nature of political campaigns and urges believers to demonstrate love and avoid engaging in evil speaking during these times.
Matthew 5:38-42. Christ Forbids Revenge.
By Favell Lee Mortimer0EXO 21:24LEV 19:17MAT 5:39MAT 6:14JHN 18:23ROM 12:17EPH 4:32COL 3:131PE 2:23Favell Lee Mortimer preaches about the true meaning behind 'an eye for an eye, a tooth for a tooth,' emphasizing that it was a rule of punishment for civil authorities, not a call for personal revenge. Jesus corrected the Pharisees' misunderstanding, teaching that we should endure personal injuries without retaliation, rebuking with gentleness when necessary. The spirit of the command is to willingly yield our rights and focus on our duties towards others rather than fixating on our own rights, leading to peace and avoiding sinful responses to mistreatment. Mortimer highlights the importance of reflecting on our own behavior towards God, who has shown us unparalleled grace despite our ingratitude and disobedience.
- Adam Clarke
- John Gill
Adam Clarke Bible Commentary
Eye for eye - This is the earliest account we have of the lex talionis, or law of like for like, which afterwards prevailed among the Greeks and Romans. Among the latter, it constituted a part of the twelve tables, so famous in antiquity; but the punishment was afterwards changed to a pecuniary fine, to be levied at the discretion of the praetor. It prevails less or more in most civilized countries, and is fully acted upon in the canon law, in reference to all calumniators: Calumniator, si in accusatione defecerit, talionem recipiat. "If the calumniator fall in the proof of his accusation, let him suffer the same punishment which he wished to have inflicted upon the man whom he falsely accused." Nothing, however, of this kind was left to private revenge; the magistrate awarded the punishment when the fact was proved, otherwise the lex talionis would have utterly destroyed the peace of society, and have sown the seeds of hatred, revenge, and all uncharitableness.
John Gill Bible Commentary
Eye for eye, tooth for tooth, hand for hand, foot for foot. This is "lex talionis", the law of retaliation, and from whence the Heathens had theirs; but whether this is to be taken strictly and literally, or only for pecuniary mulcts, is a question; Josephus (d) understands it in the former sense, the Jewish writers generally in the latter; and so the Targum of Jonathan paraphrases it;"the price of an eye for an eye, &c.''Jarchi on the place observes, that,"he that puts out his neighbour's eye must pay him the price of his eye, according to the price of a servant sold in the market, and so of all the rest; for not taking away of members strictly is meant, as our doctors here interpret it;''in a place he refers to, and to which Aben Ezra agrees; and of the difference and dispute between the Jews concerning this matter; see Gill on Mat 5:38 and indeed, though these laws of retaliation should, according to the letter of them, be attended to as far as they can; yet, in some cases, it seems necessary that they should not be strictly attended to, but some recompence made in another way, and nothing seems more agreeable than a pecuniary one: thus, for instance, this law cannot be literally executed, when one that has never an eye puts out the eye of another, as it is possible that a blind man may; or one that has no teeth may strike out the tooth of another; in such cases eye cannot be given for eye, nor tooth for tooth; and, as Saadiah Gaon (e) observes, if a man should smite the eye of his neighbour, and the third part of the sight of his eye should depart, how will he order it to strike such a stroke as that, without adding or lessening? and if a man that has but one eye, or one hand, or one foot, should damage another man in those parts, and must lose his other eye, or hand, or foot, he would be in a worse case and condition than the man he injured; since he would still have one eye, or hand, or foot; wherefore a like law of Charondas among the Thurians is complained of, since it might be the case, that a man with one eye might have that struck out, and so be utterly deprived of sight; whereas the man that struck it out, though he loses one for it, yet has another, and so not deprived of sight utterly, and therefore thought not to be sufficiently punished; and that it was most correct that he should have both his eyes put out for it: and hence Diodorus Siculus (f) reports of a one-eyed man who lost his eye, that he complained of this law to the people, and advised to have it altered: this "lex talionis" was among the Roman laws of the "twelve tables" (g). (d) Antiqu. l. 4. c. 33. 35. (e) Apud Aben Ezram in loc. (f) Bibliothec. l. 12. par. 2. p. 82, 83. (g) A. Gell. Noct. Attic. l. 20. c. 1.