Exodus 21:15

Translation
King James Version
And he that smiteth his father, or his mother, shall be surely put to death.
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KJV (with Strong's)
And he that smiteth H5221 his father H1, or his mother H517, shall be surely H4191 put to death H4191.
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Complete Jewish Bible
"Whoever attacks his father or mother must be put to death.
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Berean Standard Bible
Whoever strikes his father or mother must surely be put to death.
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American Standard Version
And he that smiteth his father, or his mother, shall be surely put to death.
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World English Bible Messianic
“Anyone who attacks his father or his mother shall be surely put to death.
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Geneva Bible (1599)
Also hee that smiteth his father or his mother, shall die the death.
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Young's Literal Translation
`And he who smiteth his father or his mother is certainly put to death.
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See also
Proverbs 30:11Proverbs 30:171 Timothy 1:9Deuteronomy 27:24Deuteronomy 21:18Deuteronomy 21:21
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The Kingdom of Egypt in the Time of Moses
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In the KJVVerse 2,093 of 31,102

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SUMMARY

Exodus 21:15, a pivotal statute within the "Book of the Covenant," mandates capital punishment for any individual who physically assaults their father or mother. This severe legal pronouncement underscores the profound sanctity of parental authority and the foundational role of the family unit in ancient Israelite society, reflecting God's unwavering demand for order, justice, and respect within the covenant community He was establishing. It functions as a powerful deterrent against acts of extreme rebellion and contempt, highlighting the divine origin of familial structure and the grave consequences of its subversion.

CONTEXT

  • Literary Context: Exodus 21:15 is an integral component of the "Book of the Covenant" (found in Exodus 21:1-23:33), a comprehensive collection of civil and religious laws divinely revealed to Moses at Mount Sinai immediately following the Ten Commandments. This section serves as a practical exposition and application of the broader moral principles articulated in the Decalogue, particularly the Fifth Commandment: "Honor your father and your mother" (Exodus 20:12). The laws in Exodus 21 specifically address various aspects of social justice, property rights, and personal injury, commencing with regulations concerning servants (Exodus 21:1-11) and then transitioning to capital offenses. This particular verse, alongside the subsequent law against kidnapping (Exodus 21:16), emphasizes the critical importance of human life and social order, with a distinct focus on the foundational role of the family. The severity of the penalty for striking a parent elevates this offense to a status comparable with murder within the Mosaic legal code, underscoring its profound societal and spiritual gravity.
  • Historical & Cultural Context: In ancient Israel, mirroring many ancient Near Eastern societies, the family (the bet 'av, or "father's house") constituted the fundamental unit of societal organization. It served as the primary institution for economic activity, social identity, religious instruction, and moral formation. Parental authority was not merely a matter of customary respect but was considered paramount, reflecting a divinely ordained order where parents acted as God's representatives within the home. Therefore, to strike a parent was far more than a mere act of physical violence; it was a profound assault on the established social hierarchy, a direct challenge to the authority that God Himself had instituted, and a subversion of the very fabric of the community. Such an act demonstrated an extreme level of rebellion and contempt, striking at the heart of the covenant community's stability and moral integrity. The law's severity aimed to deter such egregious behavior, ensuring the preservation of the family unit as the cornerstone of Israelite society and the primary means of transmitting faith and heritage from one generation to the next. This statute helped to establish a clear standard of justice and order in a nascent nation under direct divine governance.
  • Key Themes: Exodus 21:15 contributes significantly to several key themes prevalent throughout the Book of Exodus and the broader Pentateuch. Foremost among these is the theme of Divine Authority and Order, demonstrating that God's laws are not arbitrary but are designed to establish and maintain a holy and just society. The severe penalty for striking a parent underscores the Sanctity of the Family Unit as God's foundational institution for human society, reflecting the divine image and serving as the primary context for covenant instruction and spiritual formation. This law also highlights the theme of Justice and Retribution, where offenses against God's established order carry severe consequences, ensuring the well-being and moral purity of the community. Furthermore, it reinforces the theme of Covenant Obedience, emphasizing that adherence to God's commands, especially those concerning fundamental social relationships, is essential for Israel to remain in right standing with Him and experience His blessings, as promised in passages like Deuteronomy 28.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Smiteth (Hebrew, נָכָה, nâkâh', H5221): A primitive root meaning "to strike (lightly or severely, literally or figuratively)." This verb encompasses a range of physical actions, from a light tap to a fatal blow, including "to hit," "to wound," or "to beat." The fact that the law prescribes capital punishment for "smiting" rather than explicitly for "killing" suggests that any significant physical assault against a parent, regardless of its immediate lethal outcome, was considered an act of profound rebellion and disrespect. The emphasis is on the act of violence against the parent's sacred authority, not necessarily the degree of physical injury, highlighting the extreme condemnation of such an offense.
  • Surely put to death (Hebrew, מֹות יוּמָת, mûwth', H4191): Derived from H4191, a primitive root meaning "to die (literally or figuratively); causatively, to kill." This is a powerful and frequently used legal idiom in the Old Testament, signifying a mandatory and non-negotiable capital punishment. The construction, a cognate infinitive followed by a finite verb (literally, "dying he shall die"), intensifies the certainty and inevitability of the penalty. It removes any ambiguity or possibility of a lesser punishment, emphasizing the absolute gravity of the offense. This phrase is consistently applied to other capital crimes such as murder (Exodus 21:12) and cursing parents (Leviticus 20:9), underscoring that physical assault on a parent was deemed an equally heinous crime against God's established order.

Verse Breakdown

  • "And he that smiteth his father, or his mother": This initial clause precisely identifies both the perpetrator and the specific victims of the offense. The explicit inclusion of "father" and "mother" highlights the equal authority and sacredness attributed to both parents within the Israelite family structure. The verb "smiteth" (as analyzed above) refers to any physical assault, emphasizing that any such violence against those who gave life and nurture was an intolerable breach of the Fifth Commandment and a direct affront to God's ordained order for human society.
  • "shall be surely put to death": This declarative statement pronounces the mandatory capital punishment for the described offense. The emphatic Hebrew idiom (mot yumath) leaves no room for alternative penalties, judicial discretion, or leniency. It signifies that this crime was considered an ultimate transgression against both the divine and social order, demanding the ultimate consequence to uphold justice, deter similar acts of rebellion, and maintain the sanctity of the family unit as the bedrock of the covenant community.

Literary Devices

Exodus 21:15 employs several potent literary devices to convey its message with stark clarity and unyielding force. The most prominent is the Legal Formula of "surely be put to death" (mot yumath), which is a common and highly emphatic Hebrew idiom for mandatory capital punishment. This formula lends an air of absolute finality and divine authority to the law, leaving no doubt about the severity and inevitability of the consequence. The direct, unadorned, and declarative language contributes to the Conciseness and Clarity typical of legal statutes, ensuring that the command is unambiguous and its implications unmistakable. Furthermore, the very severity of the prescribed penalty for any physical assault, not exclusively a fatal one, functions as a form of Hyperbole or Emphasis. This rhetorical choice underscores the absolute sacredness of parental authority and the profound abhorrence God has for its violation. The law is designed to shock and deter, using the ultimate punishment to highlight the ultimate value of family order and the divine mandate for respect within it.

THEOLOGICAL AND THEMATIC CONNECTIONS

Exodus 21:15 profoundly reinforces the theological principle of divine order and the sacredness of human relationships, particularly within the family. It demonstrates that God's justice is not merely punitive but fundamentally aims to maintain the integrity and holiness of His covenant community. The law elevates parental authority to a divinely sanctioned status, making an assault on parents an assault on God's established order and a direct affront to His character. This reflects God's nature as a God of order, justice, and holiness, who demands that foundational relationships be honored and protected. The severity of the punishment underscores the gravity of sin, particularly those acts that undermine the very fabric of society and defy God-given authority, revealing the high value God places on societal stability rooted in righteous relationships.

REFLECTION AND APPLICATION

While the specific capital punishment for striking a parent is not practiced in modern legal systems, the enduring spiritual and moral principles embedded in Exodus 21:15 remain profoundly relevant for believers today. This verse serves as a powerful testament to the immense value God places on parental honor and the sanctity of the family unit. It calls us to reflect deeply on the nature of authority, respect, and love within our own families. The law's severity highlights that extreme disrespect or abuse within the family is not a trivial matter but a serious offense against God's design for human relationships. It challenges us to cultivate healthy family dynamics where children are taught to honor and respect their parents, and parents are called to love, nurture, and disciple their children in the Lord. Ultimately, this passage reminds us that our relationships within the family are a profound reflection of our relationship with God, and honoring those He has placed in authority over us is a fundamental aspect of obedience, righteousness, and a flourishing life in Christ.

Questions for Reflection

  • How does the severity of this law illuminate God's perspective on the importance of family and parental authority within His divine order?
  • In what practical ways can we, as believers, apply the principle of honoring parents in contemporary society, even if the specific legal penalties of the Old Testament are not enforced?
  • What does this passage teach us about the consequences of extreme disrespect or rebellion within any God-ordained relationship, extending beyond the family unit?

FAQ

Why was the punishment for striking a parent so severe, even if it wasn't a fatal blow?

Answer: The severity of the punishment reflects the foundational importance of parental authority and the family unit in ancient Israelite society, which was seen as divinely ordained. Striking a parent was not merely a physical assault but an act of profound rebellion against God's established order and a direct challenge to the very structure of the covenant community. It was considered an attack on the sanctity of the family, which was the primary institution for social stability, moral education, and the transmission of faith. The law's harshness was intended to deter such an egregious violation, emphasizing that any act undermining parental authority was an offense against God Himself and the well-being of the entire nation. This is underscored by the fact that cursing parents also carried a capital penalty (Leviticus 20:9), indicating that the offense was primarily one of profound disrespect and defiance of authority, not solely the physical harm inflicted.

Does this law apply to Christians today, given that we are not under the Mosaic Law?

Answer: While Christians are not under the specific legal code of the Mosaic Law in terms of its civil and ceremonial requirements, the underlying moral principles of the Old Testament remain eternally valid and are often reiterated or deepened in the New Testament. The command to "Honor your father and your mother" is the only one of the Ten Commandments with a promise attached (Exodus 20:12), and it is explicitly reaffirmed by Paul in the New Testament (Ephesians 6:2-3). Therefore, while the specific capital punishment for striking a parent is not practiced, the principle of profound respect, honor, and care for parents is absolutely binding for believers. This passage serves as a stark reminder of the extreme gravity with which God views disrespect and violence towards those He has placed in authority within the family. It calls us to uphold healthy, respectful family relationships as a reflection of our obedience to God and a testimony to His transformative power.

CHRIST-CENTERED FULFILLMENT

Exodus 21:15, with its severe penalty for striking a parent, highlights the profound seriousness of sin against God-ordained authority and the sacredness of human relationships. This law, like all of the Mosaic Law, ultimately points to the perfect righteousness required by God, a standard no human could perfectly uphold. The severity of the penalty for even a physical "smite" against a parent underscores the depth of humanity's sin problem and our inherent inability to perfectly fulfill God's holy demands. Jesus Christ, however, perfectly honored His Father in heaven, always doing His will and seeking His glory (John 8:29), and perfectly honored His earthly parents, being submissive to them in His youth (Luke 2:51). He fulfilled the righteous demands of the Law, including the spirit of honoring parents, not only through His impeccable obedience but also by bearing the curse of the Law for those who fail to meet its standards (Galatians 3:13). Through His atoning sacrifice on the cross, Christ provides forgiveness for our failures to honor God and others, including our parents, and empowers us by His indwelling Spirit to live lives of love, respect, and submission to God-given authority. In Christ, the principle of honoring parents is transformed from a legal demand with a death penalty into a Spirit-empowered act of love and gratitude, reflecting the new covenant's emphasis on inward transformation and grace (Ephesians 6:1-4).

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Commentary on Exodus 21 verses 12–21

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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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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