TRV
Translation
King James Version
And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee.
Complete Jewish Bible
If it was not premeditated but an act of God, then I will designate for you a place to which he can flee.
Berean Standard Bible
If, however, he did not lie in wait, but God allowed it to happen, then I will appoint for you a place where he may flee.
American Standard Version
And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee.
World English Bible Messianic
but not if it is unintentional, but God allows it to happen: then I will appoint you a place where he shall flee.
Geneva Bible (1599)
And if a man hath not layed wayte, but God hath offered him into his hande, then I wil appoynt thee a place whither he shall flee.
Young's Literal Translation
as to him who hath not laid wait, and God hath brought to his hand, I have even set for thee a place whither he doth flee.
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In the KJVVerse 2,091 of 31,102
Study This Verse
Commentary on Exodus 21 verses 12–21
12 ¶ He that smiteth a man, so that he die, shall be surely put to death.
13 And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee.
14 But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die.
15 And he that smiteth his father, or his mother, shall be surely put to death.
16 And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.
17 And he that curseth his father, or his mother, shall surely be put to death.
18 And if men strive together, and one smite another with a stone, or with his fist, and he die not, but keepeth his bed:
19 If he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed.
20 And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished.
21 Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money.
Here is, I. A law concerning murder. He had lately said, Thou shalt not kill; here he provides, 1. For the punishing of wilful murder (Exo 21:12): He that smiteth a man, whether upon a sudden passion or in malice prepense, so that he die, the government must take care that the murderer be put to death, according to that ancient law (Gen 9:6), Whoso sheddeth man's blood, by man shall his blood be shed. God, who by his providence gives and maintains life, thus by his law protects it; so that mercy shown to a wilful murderer is real cruelty to all mankind besides: such a one, God here says, shall be taken even from his altar (Exo 21:14), to which he might flee for protection; and, if God will not shelter him, let him flee to the pit, and let no man stay him. 2. For the relief of such as killed by accident, per infortunium - by misfortune, or chance-medley, as our law expresses it, when a man, in doing a lawful act, without intent of hurt to any, happens to kill another, or, as it is here described, God delivers him into his hand; for nothing comes to pass by chance; what seems to us purely casual is ordered by the divine Providence, for wise and holy ends secret to us. In this case God provided cities of refuge for the protection of those whose infelicity it was, but not their fault, to occasion the death of another, Exo 21:13. With us, who know no avengers of blood but the magistrates, the law itself is a sufficient sanctuary for those whose minds are innocent, though their hands are guilty, and there needs no other.
II. Concerning rebellious children. It is here made a capital crime, to be punished with death, for children either, 1. To strike their parents (Exo 21:15) so as either to draw blood or to make the place struck black and blue. Or, 2. To curse their parents (Exo 21:17), if they profaned any name of God in doing it, as the rabbies say. Note, The undutiful behaviour of children towards their parents is a very great provocation to God our common Father; and, if men do not punish it, he will. Those are perfectly lost to all virtue, and abandoned to all wickedness, that have broken through the bonds of filial reverence and duty to such a degree as in word or action to abuse their own parents. What yoke will those bear that have shaken off this? Let children take heed of entertaining in their minds any such thought or passions towards their parents as savour of undutifulness and contempt; for the righteous God searches the heart.
III. Here is a law against man-stealing (Exo 21:16): He that steals a man (that is, a person, man, woman, or child), with design to sell him to the Gentiles (for no Israelite would buy him), was adjudged to death by this statute, which is ratified by the apostle (Ti1 1:10), where men-stealers are reckoned among those wicked ones against whom laws must be made by Christian princes.
IV. Care is here taken that satisfaction be made for hurt done to a person, though death do not ensue, Exo 21:18, Exo 21:19. He that did the hurt must be accountable for damages, and pay, not only for the cure, but for the loss of time, to which the Jews add that he must likewise give some recompence both for the pain and for the blemish, if there were any.
V. Direction is given what should be done if a servant died by his master's correction. This servant must not be an Israelite, but a Gentile slave, as the negroes to our planters; and it is supposed that he smite him with a rod, and not with any thing that was likely to give a mortal wound; yet, if he died under his hand, he should be punished for his cruelty, at the discretion of the judges, upon consideration of circumstances, Exo 21:20. But, if he continued a day or two after the correction given, the master was supposed to suffer enough by losing his servant, Exo 21:21. Our law makes the death of a servant, by his master's reasonable beating of him, but chance-medley. Yet let all masters take heed of tyrannizing over their servants; the gospel teaches them even to forbear and moderate threatenings (Eph 6:9), considering with holy Job, What shall I do, when God riseth up? Job 31:13-15.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–21. Public domain.
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Athanasius of AlexandriaAD 373
DEFENSE OF HIS FLIGHT 11
For there was a command under the law that cities of refuge should be appointed, in order that they who were sought after to be put to death might at least have some means of saving themselves. And when he who spoke to Moses, the Word of the Father, appeared in the end of the world, he also gave this commandment, saying, “But when they persecute you in this city, flee into another.”
Ambrose of MilanAD 397
CAIN AND ABEL 2.4.15
Even the person who unwittingly committed a murder was still within the ministry of God, since the law makes this statement regarding him: “God delivered him into his hands.” His hands therefore served as an instrument of divine punishment. The Levite is then the minister who remits, whereas the man who (in the example just cited) unwittingly and unwillingly struck another in a homicidal act became in fact an administrator of divine punishment. See to it that Christ is infused into the act of slaying an impious man and that sanctification accompany and be part of your attempt to abolish what is abominable.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Exodus 21:13, a pivotal statute within the "Book of the Covenant," meticulously distinguishes between premeditated murder and unintentional homicide. This verse establishes a divine provision for a designated sanctuary—a "place whither he shall flee"—for an individual who causes another's death without malicious intent, particularly when the event is understood as divinely permitted. It underscores a fundamental principle of biblical justice, where culpability is assessed based on intent, ensuring that while human life, made in God's image, is supremely sacred, mercy and due process are extended in cases of accidental harm, reflecting God's perfectly balanced character.
CONTEXT
Literary Context: This verse is an integral part of the "Book of the Covenant," found in Exodus 20:22-23:33, which immediately follows the giving of the Ten Commandments at Mount Sinai. Specifically, Exodus 21:13 stands in direct juxtaposition to Exodus 21:12, which prescribes the death penalty for intentional murder. Together, these verses form a foundational legal unit concerning homicide, meticulously delineating the severity of punishment based on the perpetrator's intent. This careful distinction highlights the Mosaic Law's sophistication and its commitment to a nuanced understanding of justice, ensuring that accidental acts are not treated with the same severity as malicious ones, thereby laying the groundwork for a just and equitable legal system within ancient Israel.
Historical & Cultural Context: In the ancient Near East (ANE), legal codes often grappled with the distinction between intentional and unintentional harm, as seen in documents like the Code of Hammurabi. However, the Israelite law, as revealed in Exodus 21:13, introduces a unique theological dimension: "but God deliver [him] into his hand." This phrase attributes even accidental events to divine oversight, suggesting that nothing occurs outside of God's sovereign knowledge or permissive will. This theological framing elevates the concept of justice beyond mere human retribution, placing it under God's ultimate authority. Furthermore, this verse lays the conceptual groundwork for the later establishment of "cities of refuge," a unique divine provision detailed in Numbers 35 and Deuteronomy 19, which served as designated sanctuaries where those guilty of unintentional homicide could flee to escape the "avenger of blood" and receive a fair trial, thus preventing unchecked blood feuds and upholding a system of due process.
Key Themes: This verse significantly contributes to several key themes pervasive throughout the Pentateuch and the broader biblical narrative. Firstly, it underscores the sanctity of human life, made in the image of God (Genesis 1:26-27), and the gravity of its taking. Secondly, it highlights God's justice and mercy, demonstrating His demand for accountability while also providing a path for grace and due process in cases of unintentional harm. Thirdly, the phrase "but God deliver [him] into his hand" emphasizes divine sovereignty and providence, asserting that even seemingly random or tragic events occur within God's ultimate knowledge and permissive will. Finally, this passage introduces the foundational concept of refuge and sanctuary, a theme that finds its ultimate spiritual fulfillment in Christ as our ultimate refuge.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 21:13 employs several significant literary devices that enhance its meaning and impact. The most prominent is Contrast, as it immediately follows Exodus 21:12, creating a stark distinction between intentional murder and unintentional killing. This juxtaposition highlights the Mosaic Law's nuanced approach to culpability based on intent. Divine Agency is powerfully present in the phrase "but God deliver [him] into his hand," which attributes the seemingly accidental event to God's sovereign oversight. This is a form of Theological Framing, where human events, even tragic ones, are placed within a divine context, emphasizing God's ultimate control and knowledge. Furthermore, the promise "then I will appoint thee a place whither he shall flee" serves as clear Foreshadowing, laying the conceptual groundwork for the later, more detailed establishment of the Cities of Refuge in subsequent books of the Pentateuch, demonstrating God's progressive revelation of His legal and social provisions.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 21:13 profoundly reveals God's character as both perfectly just and infinitely merciful. His holiness demands that the taking of a human life, made in His image, be treated with utmost gravity, reflecting the sixth commandment (Exodus 20:13). Yet, His compassion ensures that culpability is assessed with nuance, distinguishing between malicious intent and tragic accident. The provision of a "place of refuge" demonstrates God's desire for due process, protection for the vulnerable, and the prevention of unchecked vengeance, thereby establishing a legal system that values life while offering a path to mercy and rehabilitation. This balance underscores God's perfect righteousness, which always tempers judgment with grace, reflecting His desire for restoration even in the face of profound loss and the upholding of communal order.
REFLECTION AND APPLICATION
Exodus 21:13, though an ancient legal text, offers timeless wisdom for our understanding of justice, mercy, and divine providence in contemporary life. It compels us to consider the profound importance of intent in assessing actions, not only in legal contexts but in our personal relationships and moral judgments. Just as God provided a physical sanctuary for those who caused unintentional harm, He continually offers spiritual refuge for us in a world fraught with unintended consequences and moral complexities. This ancient law reminds us that even when life's events seem accidental, tragic, or beyond our control, God's sovereign hand is at work, allowing or orchestrating circumstances for His greater purposes. This perspective invites us to cultivate a deeper trust in His ultimate plan, even when His purposes are not immediately clear, and to seek His refuge in times of distress or when we are burdened by our own unintentional failings. It challenges us to extend grace and understanding to others, mirroring God's character, recognizing that not all harm is born of malice and that compassion is a vital component of true justice.
Questions for Reflection
FAQ
What is the "Book of the Covenant"?
Answer: The "Book of the Covenant" refers to the collection of laws given by God to Moses at Mount Sinai, recorded in Exodus 20:22-23:33. It serves as a foundational legal and ethical framework for the newly formed nation of Israel, outlining civil and criminal statutes, social responsibilities, and religious observances. These laws were designed to establish a just and holy society, reflecting God's character and His covenant relationship with His people, and providing practical applications for the Ten Commandments.
How does this verse relate to the later "cities of refuge"?
Answer: Exodus 21:13 is the foundational divine command that introduces the concept of a designated sanctuary for those guilty of unintentional homicide. It states, "then I will appoint thee a place whither he shall flee." This initial command is later elaborated upon and fully implemented with the establishment of the "cities of refuge" in subsequent books of the Pentateuch. Numbers 35:9-34 provides detailed instructions for their selection and function, Deuteronomy 19:1-13 reiterates and expands on these laws, and Joshua 20:1-9 describes their actual implementation in the Promised Land. These cities served as a crucial legal and social safety net, ensuring due process and protection from blood vengeance for the unintentional killer, preventing unchecked cycles of retribution.
Does "God deliver [him] into his hand" mean God causes accidents or evil?
Answer: No, this phrase does not imply that God directly causes accidents or evil. Instead, it speaks to God's ultimate sovereignty and permissive will over all events, even those that seem random or tragic from a human perspective. It means that nothing happens outside of His knowledge or allowance. While God does not instigate evil or misfortune, He can permit events to occur, and in His infinite wisdom, He can even use such circumstances within His larger, redemptive plan. The emphasis is on God's oversight and control, ensuring that even in accidental death, the event is not beyond His divine purview and that His justice and mercy can still be applied, demonstrating His providential care over all of creation.
CHRIST-CENTERED FULFILLMENT
Exodus 21:13, with its compassionate provision for a "place whither he shall flee," finds its ultimate and most profound fulfillment in Jesus Christ. The earthly cities of refuge, established for those who unintentionally caused death, served as powerful types pointing to Christ as our spiritual refuge from the ultimate "avenger of blood"—the just wrath of God against sin and the condemnation of the Law. We, as fallen humanity, are all, in a sense, "unintentional killers" in our Adamic nature, having inherited sin that leads to death (Romans 5:12), even if we do not always consciously intend to rebel against God's perfect law. Yet, Christ, as the perfect Lamb of God who takes away the sin of the world, became our sanctuary, offering Himself as the ultimate sacrifice to atone for both our intentional and unintentional transgressions. He is the one to whom we flee for salvation, finding forgiveness and eternal life in His atoning work on the cross, as described in Hebrews 6:18 where we "flee for refuge to lay hold upon the hope set before us." Moreover, just as the high priest's death allowed the unintentional killer to return home (Numbers 35:28), Christ, our Great High Priest, died and rose again, securing our ultimate release from the bondage of sin and death, allowing us to return to a full and eternal relationship with God (Romans 8:1-2). He is our eternal, unshakeable refuge, providing perfect justice and boundless mercy for all who come to Him in faith.