Exodus 21:29
But if the ox has a habit of goring, and its owner has been warned yet does not restrain it, and it kills a man or woman, then the ox must be stoned and its owner must also be put to death.
But if the ox has a habit of goring
This phrase indicates a situation where an animal, specifically an ox, has shown a repeated pattern of dangerous behavior. In ancient agrarian societies, oxen were valuable for labor and agriculture, but they could also pose a threat if not properly managed. The law here reflects a concern for public safety and personal responsibility. The habitual nature of the ox's behavior suggests a known risk, emphasizing the importance of vigilance and accountability.

and its owner has been warned
The owner being warned implies a legal and communal responsibility. In the context of ancient Israel, community leaders or witnesses would likely have issued such a warning. This reflects the communal nature of ancient societies where individuals were accountable not only to themselves but to their community. The warning serves as a formal notice, shifting the responsibility onto the owner to take corrective action.

yet does not restrain it
Failure to restrain the ox after a warning indicates negligence. Restraint could involve physical measures such as tethering or confining the animal. This part of the law underscores the expectation of proactive measures to prevent harm. It highlights the moral and legal obligation to act upon knowledge of potential danger, a principle that resonates with broader biblical themes of stewardship and care for others.

and it kills a man or woman
The consequence of the ox's actions is severe, resulting in the death of a person. This underscores the value of human life in biblical law. The inclusion of both "man or woman" indicates the equal value placed on all human life, reflecting the creation narrative where both male and female are made in the image of God (Genesis 1:27). The gravity of the outcome necessitates a serious response.

then the ox must be stoned
Stoning the ox serves as a form of capital punishment for the animal, removing the threat it poses. This action also serves as a public deterrent, reinforcing the seriousness of the offense. In biblical law, stoning was a common method of execution for severe transgressions, symbolizing the community's role in upholding justice and purity.

and its owner must also be put to death
The owner's death penalty highlights the severe consequences of negligence. This reflects the biblical principle of life for life, as seen in Genesis 9:6, where the sanctity of human life is paramount. The law serves as a sobering reminder of the weight of responsibility and the potential consequences of failing to protect others. It also points to the need for atonement and justice, themes central to the biblical narrative and ultimately fulfilled in the sacrificial death of Jesus Christ, who bore the penalty for sin on behalf of humanity.

Persons / Places / Events
1. The Ox
A domesticated animal used for labor, which in this context represents a potential danger if not properly managed.

2. The Owner
The person responsible for the ox, who is held accountable for the animal's actions if negligence is involved.

3. The Victim
The man or woman who is killed by the ox, highlighting the severity of the incident.

4. The Warning
A prior notification given to the owner about the ox's dangerous behavior, emphasizing the owner's responsibility.

5. The Stoning
The prescribed punishment for the ox, symbolizing the removal of the threat and the seriousness of the offense.
Teaching Points
Responsibility and Accountability
Owners are responsible for their property and its potential to harm others. This principle extends to all areas of life where we have influence or control.

The Importance of Heeding Warnings
Ignoring warnings can lead to severe consequences. We must be attentive to signs and counsel that guide us away from potential harm.

The Value of Human Life
The severe penalty for negligence underscores the value God places on human life. We are called to protect and respect life in all its forms.

Justice and Fairness
God's law is just and fair, holding individuals accountable for their actions and inactions. We should strive to reflect this justice in our dealings with others.

Preventive Measures
Taking proactive steps to prevent harm is a biblical principle. We should seek to identify and mitigate risks in our lives and communities.
Bible Study Questions
1. How does the principle of accountability in Exodus 21:29 apply to modern-day responsibilities, such as owning a business or managing a household?

2. In what ways can we ensure that we are heeding warnings in our spiritual and personal lives?

3. How does the value of human life, as emphasized in this passage, influence our interactions with others in our community?

4. What are some practical steps we can take to ensure justice and fairness in our daily decisions and actions?

5. How can we apply the concept of preventive measures from this passage to our spiritual walk and relationships with others?
Connections to Other Scriptures
Genesis 9:5-6
This passage discusses the sanctity of human life and the requirement for justice when blood is shed, reinforcing the principle of accountability for life.

Leviticus 24:17-21
These verses outline the principle of "an eye for an eye," which underscores the importance of proportional justice, similar to the consequences described in Exodus 21:29.

Matthew 5:21-22
Jesus expands on the commandment against murder, emphasizing the heart's intent, which can be related to the owner's negligence in Exodus 21:29.

Romans 13:1-4
This passage discusses the role of governing authorities in executing justice, which can be seen as a parallel to the legal stipulations in Exodus.

1 Corinthians 9:9-10
Paul references the law about oxen to illustrate broader principles of care and responsibility, which can be applied to the owner's duty in Exodus 21:29.
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
Accustomed, Bull, Cause, Confine, Control, Damage, Death, Frequently, Gore, Gored, Goring, Habit, Heretofore, Horn, However, Kept, Kill, Killed, Kills, Owner, Ox, Past, Penned, Previously, Push, Restrained, Stoned, Testified, Warned, Warning, Watch, Wont, Yet
Dictionary of Bible Themes
Exodus 21:29

     5485   punishment, legal aspects
     5873   habits

Exodus 21:28-29

     5803   carelessness

Exodus 21:28-32

     1680   types
     6714   ransom

Exodus 21:28-36

     4615   bull

Exodus 21:29-30

     7346   death penalty

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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