Буття 9:6

Whoso sheddeth man's blood, by man shall his blood - Hence it appears that whoever kills a man, unless unwittingly, as the Scripture expresses it, shall forfeit his own life. A man is accused of the crime of murder; of this crime he is guilty or he is not: if he be guilty of murder he should die; if not, let him be punished according to the demerit of his crime; but for no offense but murder should he lose his life. Taking away the life of another is the highest offense that can be committed against the individual, and against society; and the highest punishment that a man can suffer for such a crime is the loss of his own life. As punishment should be ever proportioned to crimes, so the highest punishment due to the highest crime should not be inflicted for a minor offense. The law of God and the eternal dictates of reason say, that if a man kill another, the loss of his own life is at once the highest penalty he can pay, and an equivalent for his offense as far as civil society is concerned. If the death of the murderer be the highest penalty he can pay for the murder he has committed, then the infliction of this punishment for any minor offense is injustice and cruelty; and serves only to confound the claims of justice, the different degrees of moral turpitude and vice, and to render the profligate desperate: hence the adage so frequent among almost every order of delinquents, "It is as good to be hanged for a sheep as a lamb;" which at once marks their desperation, and the injustice of those penal laws which inflict the highest punishment for almost every species of crime. When shall a wise and judicious legislature see the absurdity and injustice of inflicting the punishment of death for stealing a sheep or a horse, forging a twenty shillings' note, and Murdering A…

Whoso sheddeth man's blood . . . for in the image of God made he man--It is true that image has been injured by the fall, but it is not lost. In this view, a high value is attached to the life of every man, even the poorest and humblest, and an awful criminality is involved in the destruction of it.

Whoso sheddeth man's blood, by man shall his blood be shed,.... That is, he that is guilty of wilful murder shall surely be put to death by the order of the civil magistrate; so the Targum of Jonathan,"by witnesses the judges shall condemn him to death,''that is, the fact being clearly proved by witnesses, the judges shall condemn"him to death,''that is, the fact being clearly proved by witnesses, the judges shall pass the sentence of death upon him, and execute it; for this is but the law of retaliation, a just and equitable one, blood for blood, or life for life; though it seems to be the first law of this kind that empowered the civil magistrate to take away life; God, as it is thought, reserving the right and power to himself before, and which, for some reasons, he thought fit not to make use of in the case of Cain, whom he only banished, and suffered not others to take away his life, but now enacts a law, requiring judges to punish murder with death: and which, according to this law, ought never to go unpunished, or have a lesser punishment inflicted for it: the reason follows: for in the image of God made he man; which, though sadly defaced and obliterated by sin, yet there are such remains of it, as render him more especially the object of the care and providence of God, and give him a superiority to other creatures; and particularly this image, among others, consists in immortality, which the taking away of his life may seem to contradict; however, it is what no man has a right to do.

These divine purposes of peace, which were communicated to Noah while sacrificing, were solemnly confirmed by the renewal of the blessing pronounced at the creation and the establishment of a covenant through a visible sign, which would be a pledge for all time that there should never be a flood again. In the words by which the first blessing was transferred to Noah and his sons (Gen 9:2), the supremacy granted to man over the animal world was expressed still more forcibly than in Gen 1:26 and Gen 1:28; because, inasmuch as sin with its consequences had loosened the bond of voluntary subjection on the part of the animals to the will of man-man, on the one hand, having lost the power of the spirit over nature, and nature, on the other hand, having become estranged from man, or rather having rebelled against him, through the curse pronounced upon the earth-henceforth it was only by force that he could rule over it, by that "fear and dread" which God instilled into the animal creation. Whilst the animals were thus placed in the hand (power) of man, permission was also given to him to slaughter them for food, the eating of the blood being the only thing forbidden.

Both the world and the church were now again reduced to a family, the family of Noah, of the affairs of which this chapter gives us an account, of which we are the more concerned to take cognizance because from this family we are all descendants. Here is, I. The covenant of providence settled with Noah and his sons (Gen 9:1-11). In this covenant, 1. God promises them to take care of their lives, so that, (1.) They should replenish the earth (Gen 9:1, Gen 9:7). (2.) They should be safe from the insults of the brute-creatures, which should stand in awe of them (Gen 9:2). (3.) They should be allowed to eat flesh for the support of their lives; only they must not eat blood (Gen 9:3, Gen 9:4). (4.) The world should never be drowned again (Gen 9:8-11). 2. God requires of them to take care of one another's lives, and of their own (Gen 9:5, Gen 9:6). II. The seal of that covenant, namely, the rainbow (Gen 9:12-17). III. A particular passage of story concerning Noah and his sons, which occasioned some prophecies that related to after-times, 1. Noah's sin and shame (Gen 9:20, Gen 9:21). 2. Ham's impudence and impiety (Gen 9:22). 3. The pious modesty of Shem and Japheth (Gen 9:23). 4. The curse of Canaan, and the blessing of Shem and Japheth (Gen 9:21-27). IV. The age and death of Noah (Gen 9:28, Gen 9:29).

9:6 For God made human beings in his own image: The death penalty has a theological basis. God’s image gives humans a unique status and authority within creation (1:26-28). Since murder destroys a person made in God’s image, the ultimate penalty must be imposed on a murderer. See also Exod 21:23-25. We are not to pursue personal revenge (Rom 12:17-19) but are to uphold the justice of the “governing authorities” that God has established (Rom 13:1-7).