Deuteronomy chapter 15
15:1-16:17 Actually 14:28 begins a new section which extends through 16:17. This portion is related to the fourth
commandment, dealing with the Sabbath day observance. Exodus 23:10-14, the covenant code, and Leviticus 23
and 25:3-8 concerning the law of holiness, have both already connected the Sabbath law and the seventh year of
sabbatical rest (or the great pilgrimage festivals). There are five points in this section: (1) 14:28, 29 has the
triennial tithe for the Levite, alien, orphan, and widow, and is identical in form to the sabbatical year regulations of
15:1-11; (2) the sabbatical year regulations (15:1-11); (3) the release of all Hebrew slaves in the sabbatical year
(15:12-18); (4) the law of firstlings that are not to be worked (15:19-23; and (5) the Passover festivals (16:1-8),
the Feasts of Weeks (16:9-12), and the Feast of Booths (16:13-17). There is a principle of priority repeated in
16:11 and 14 of son and daughter, male or female servant, Levite, stranger, fatherless, and widow.
15:2, 3 The Lord's release: Scholars differ as to whether the release meant the total remission of the
indebtedness or merely the suspension of it for that year. The following verses suggest that a total cancellation of
the debt was intended, since the seventh year of release and the jubilee year of liberty together belonged to one
symbolic unit. This pointed prophetically to the future redemptive action of God, anticipating the messianic reign
of mercy to the poor and helpless (Psalm 72). Foreigners still had to pay, for unlike sojourners who were
permanent members of the community, foreigners were temporary and commercial visitors. This would have
certainly helped to keep poverty out of the nation.
15:9 A potential creditor might be unwilling to make a loan to a poor man because the proximity of the year of
release would in effect make it a gift.
15:12 Sold: The release is extended to bondservant and bondmaid alike, thus enlarging the provisions of Exodus
21:1-6.
15:15 Remember that thou wast a bondman: Similar words are used in Deuteronomy to encourage the people to
the proper behavior expected of them (5:15; 10:19; 16:12; and 24:18, 22). As "children of the Lord" (14:1) they
should bear His character.
15:19-23 The firstborn of animals belonged to the Lord, but they had to be without blemish (Malachi 1:8, no lame,
torn, blind, or blemished) in order to be accepted by God (Exodus 22:29; Numbers 18:17, 18).
Deuteronomy chapter 16
16:1 Abib is Hebrew for "fresh ears of corn." The month was later name Nisan.
16:16 All males were to appear before the Lord thy God each year. And they were not to appear before Him
empty-handed, since the festival celebrated the provision of the Lord in the harvest. Each one was to give as he
was able and as God had blessed him (1 Corinthians 16:2; 2 Corinthians 8:12; 9:7, 8).
16:18-18:22 This portion relates to the fifth commandment and broadens the scope of authority beyond that of
the parents to include: (1) the judges (17:2-13); (2) the king (17:14-20); (3) the priesthood (18:1-8); and (4) the
prophets (18:9-22).
16:18-17:1 Deuteronomy 16:18-20 is an introductory call for the appointment of judges and officials who will
exercise impartial justice. Deuteronomy 16:21, 22 contains a prohibition against planting Asheroth and erecting a
pillar, and 17:1 contains a prohibition against sacrificing to God a defected or flawed ox or sheep. These laws
introduce the need for judicial procedures dealt with in 17:2-13.
Deuteronomy chapter 17
17:8 Too hard connotes something wonderful or miraculous, for example, the mighty acts of God's deliverance in
Egypt (Exodus 3:20; 15:11; 34:10). The case in question was, then, one that had some very unusual features.
Three illustrations of the kind of case are given: (1) different cases of homicide (lit., "between blood and blood"),
where it was difficult to decide between manslaughter and premeditated murder (19:1-13; Exodus 21:12-14); (2)
different cases of "rights at law," where a decision about the rights of the two parties was difficult (Exodus
22:1-15); and (3) different kinds of assault or personal injury (lit., "between smiting and smiting"; Exodus
21:12-34).
Deuteronomy chapter 18
18:1-8 The priests, the Levites, and all the tribe of Levi need to be distinguished in that all the priests were
descended from Levi, but only Aaronite Levites were priests. In general, they had no part nor inheritance with
Israel, that is, they possessed no unified tribal territory (10:9; 12:12; 14:27, 29).
The Lord is their inheritance (verse 2): He had chosen the Levites as His firstborn consecration portion of Israel
(verse 5) and then gave Himself to them as their portion. Their portion of the offerings is assigned in verses 3-5.
Verse 6-8 state an important principle in that the rights of all Levites are guaranteed against any possible
restrictions imposed by vested interests at the central sanctuary. The priests were to be treated generously, and
they could keep anything received from the sale of property as they came to the sanctuary.
18:9-14 Pass through the fire: This section contains some stern admonitions against any indulgence in sorcery.
The exact nature of this practice seems to have been a kind of trial by ordeal. The context indicates that the
offering of a child is for the particular purpose of determining or discerning the course of events. This probably
was the motivation behind the Moabite king's sacrifice of his son in 2 Kings 3:26, 27.
Divination (qesem) was used of Balaam in Numbers 22:7 and Joshua 13:22. Saul asked the witch of Endor to
"divine unto me" in 1 Samuel 28:8. The same word in Ezekiel 21:21 refers to the practice of whirling arrows in a
quiver and deciding the answer to the question by the first arrow thrown out.
Observer of times (me'onen) may be a reference to divination by reading clouds.
Enchanter (menachesh): In Genesis 44:5, 15 it refers to Joseph's divination by means of a cup, and may point to
a kind of hydromancy, in which reflections on the water in a cup are observed.
Witch (mekashep) denotes a form of magic. The root means "to cut up," and thus may refer to one who cuts up
herbs and brews them for magical purposes (Greek pharmaka, drug). The term is used in Micah 5:12 for some
such material as drugs or herbs used superstitiously to produce magical effects. The noun therefore means
enchanter or sorcerer (Exodus 7:11; 22:18; 2 Chronicles 33:6; Daniel 2:2; Malachi 3:5).
Wizard (yide oni): This term is related to the verb "to know," or "to consult" a familiar spirit.
Necromancer: The Hebrew for this term means "one who asks of the dead." All these practices are clearly
condemned.
18:15-19 By contrast, Yahweh would raise up a line of prophets. The will of God was to be discovered through a
prophet and not through a diviner, a magic worker, or a spiritist. He was to be from the midst of thee, of thy
brethren and like unto me. Verse 16-18 indicate he was to be a mediator between God and man, like Moses. The
use of the singular noun led some individual, such as Joshua or Jeremiah (but verses 21, 22 exclude such an
interpretation). He was to be like Jesus in that He was faithful (Hebrews 3, 2), full of compassion and love
(Numbers 27:17; Matthew 9:36), a powerful intercessor for his people (9:18; Hebrews 7:25), speaking with God
face-to-face and reflecting the divine glory (2 Corinthians 3:7). Like Christ, he was to be a mighty prophet in word
and deed (Luke 24:19), a revealer of God's will and purpose (6:1; Revelation 1:1); a mediator of the covenant
(29:1; Hebrews 8:6, 7), and a leader of the people (Isaiah 55:4).
18:20-22 False prophets had to die (13:1-11). How shall we know the word which the Lord hath not spoken? They
would be exposed if their prophecies failed to come to pass (verse 22). However, the fulfillment of a prophet's
prediction did not prove he was necessarily of God (13:2, 3, notes). True prophets will honor the written Word of
God (Isaiah 8:20) and will not lead anyone to follow false gods (13:2).
Deuteronomy chapter 19
19:1-22:8 This is a separate section relating to the sixth commandment which pertains to homicide. There are 13
subunits within this topic.
19:1-13 Accidental or intentional homicide and cities of refuge: These three cities of refuge were in addition to
those set aside on the east side of the Jordan (4:41-43; all were mentioned in Numbers 35:9-15). The avenger
was the nearest relative of the deceased (go'el, Numbers 35:12). A typical case of unintentional killing is
given--death caused by an axehead that flies from the handle (verse 5). Verse 11 and following relates the case
of deliberate slaying and treats it differently. The three cities more of verse 9 seem to look beyond the near future
and the selection of the three western cities to a more remote future when Israelite expansion in accordance with
the divine promise (1:7; 11:24; 12:20) would necessitate nine instead of six cities of refuge. There is no historical
notice of compliance with this command.
19:14 The second subsection is this verse relating to the respect for a neighbor's boundaries. Landmark: In many
societies the limits of a man's land are still marked by boundary stone or a heap of stones. Boundary stones were
removed by those who sought to defraud their neighbors (Job 24:2; Isaiah 5:8; Hosea 5:10). Centuries later the
Israelites widely violated this law (1 Kings 21: Isaiah 5:8; Micah 2:2).
19:15-21 This third subsection relates to evidence and testimony given at civil trials. The practice of false witness
is forbidden in the Decalogue (5:20). However, in order to discourage false witnesses, certain judicial measures
were devised. God would work through the priests and the judges who would make a diligent investigation of the
case. If the witness was false he must suffer the punishment intended for the accused. In that way the evil would
be put...away (lit., "burnt out") from among the Israelites. The concept of lex talionis does not encourage
vengeance, but limits it and stands as a guide for the judge as he fixes a penalty suited to the crime.
Deuteronomy chapter 20
20:1-20 The fourth subsection relates to war.
20:1 Moses often used the deliverance from Egypt to encourage his people to live for God and accomplish His will
(4:20; 5:15; 6:12; 8:14; 10:19; 11:2, 3; 24:18, 22; 26:5, 8).
20:2-9 Military exemptions were given to: (1) those who had built a new house but had not dedicated it; (2) those
who had planted a vineyard but had not enjoyed its fruit; (3) the man who had recently betrothed a wife; and (4)
those who were fearful and fainthearted (lit., "soft of heart"), compare Judges 7:2, 3, who posed a threat to the
whole army.
20:16-18 Canaanite cities had to be utterly destroyed. The emphasis is provided by a Hebrew construction
indicating the thoroughness of their destruction. Joshua 7:21-26; 11:10-15; Judges 7:25; and 1 Samuel 15
provide example of this injunction being carried out.