If men strive together.
Lessons
1. Passions and contentions breed many sad events among neighbours.
2. Smitings, and wounds, and sickness, and death are usual effects of sudden passions.
3. In case it proceed not to death, God will not suffer injuries unpunished by men.
4. Not only the death, but the hurts of men, are in God’s heart to prevent (Exodus 21:18).
5. It is just with God that he who wounds must look to thorough healing of his neighbour.
6. Man’s loss of time, as well as health, God will have recompensed by the injurious.
7. Security and prosperity of creatures is the end cf God’s judgments against violent men (Exodus 21:18-19). (G. Hughes, B. D.)
Human strife
Are our little personal strifes noted in heaven? Yes, every one of them. But can men strive together? Properly looked at that would seem to be the harder question of the two. Coming suddenly upon a line of this kind we should exclaim in surprise, “The assumption is impossible. We must begin our criticism of a statement of this kind by rejecting its probability, and, that being done, there is no case left. How can men strive together? Men are brothers, men are rational creatures, men recognize one another’s rights, and interests, and welfare; society is not a competition, but a fraternal and sacred emulation; therefore, the assumption that men can strive together is a false one, and, the foundation being false, the whole edifice totters down.” That would-be fine theory, that would be sweet poetry, it might almost be thrown into rhyme, but there are the facts staring us in the face. What are those facts? That all life is a strife, that every man in some way or degree, or at some time, begrudges the room which every other man takes up. The tragedy of Cain and Abel has never ceased, and can never cease until we become children of the Second Adam. Great degrees of modification may, of course, take effect. The vulgarity of smiting may be left to those who are in a low state of life--who are, in fact, in barbarous conditions; but they who smite with the fist are not the cruellest of men. There is a refined smiting--a daily, bitter, malignant opposition; there is a process of mutual undermining, or outreaching, or outrunning, in the very spirit of which is found the purpose of murder. But mark how beneficence enters into the arrangement here laid down. Not only is the man who smote his brother to pay for the loss of his brother’s time; that would be a mere cash transaction. There are men ready enough to buy themselves out of any obligation; a handful of gold is nothing. Their language is, “Take it, and let us be free.” That would be poor legislation in some cases, though heavy enough in others. To some men money has no meaning; they have outlived all its influences; they are so rich that they can bribe and pay, and secure silence or liberty by a mere outputting of the hand. But the beneficence is in the next clause, “and shall cause him to be thoroughly healed.” The man must be made as good as he was before, therefore he must be inquired about; he must be taken an interest in; he must become a quantity in the life of the man who injured him, and, however impartial the man who inflicted the injury may become under such chafing, the impatience itself may be turned to good account. Some men can only be taught philanthropy by such rough and urgent schoolmasters. (J. Parker, D. D.)