Deuteronomy chapter 21
21:1-9 This is the fifth subsection relating to the sixth commandment and depicts untraced homicide. In the event
of undetected homicide in an open countryside, the elders of the nearest city had to make atonement according
to this prescribed ritual, under the guidance of the priests. Forgiven in verse 8 is the word used for "atonement"
(kippur) which likely means "to cover." It could be translated, "and the bloodshed will be covered for them." Some
think the city incurred guilt by not making nearby roads safe for travel.
21:15-17 This section gives the law of the loved and hated wives and their sons; it is the seventh subsection
relating to the sixth commandment. The terms employed are relative, comparing one wife to the other (Genesis
29:30, 31; 1 Samuel 1:5). If, in such circumstances, the firstborn son happened to be the son of the less-loved
woman, he was not to be at any disadvantage. The firstborn received a double share of the father's estate in
Israel (Genesis 48:22; 1 Chronicles 5:1) as is attested in the Middle Assyrian Laws and the Laws of Hammuapi.
Elsewhere the percentage is varied.
21:18-21 Th eighth subsection relates to the law of the rebellious son. An example of rebellion was cited in
13:6-11. The parents could discipline, but the complaint had to be decided by impartial judges (elders). Both
parents were to be involved and be in agreement on such a drastic move. It was a community offense. If guilty,
the death penalty was to be inflicted by stoning. Mark 7:10 may refer to this law. Anarchy in the home breeds
anarchy in society.
21:22, 23 This is the law of public display of executed criminals. Stoning was the approved means of execution,
whereas hanging was imposed as an additional disgrace after death (John 19:31; Galatians 3:13). There are
several examples in the Old Testament (Joshua 8:29; 10:26, 27; 2 Samuel 4:12; 21:8, 9). Th practice was known
among the Philistines (1 Samuel 31:10) and was very common among the Assyrians. This law limits the period of
exposure. The Hebrew syntax is strongly emphatic: "You shall certainly bury him that day." The reason was that
the corpse of an executed man was an object accursed by God and would defile the land (Leviticus 18:24-27;
Numbers 35:33, 34).
Deuteronomy chapter 22
22:1-4 This tenth subsection regards the law of respect for the property of one's fellowman. The relation of this
subject to homicide may be that this law sought to prevent the unnecessary loss of life through intentional
oversight.
22:5 This is the eleventh subsection, the law of transvestism. This passage clearly teaches the importance of
maintaining a proper distinction between the sexes, the lack of which is an abomination unto the Lord thy God.
This warning does not refer merely to clothing styles but to that which pertaineth unto a man, that is, "a man's
things." This prohibition included clothing that was distinctively associated with men. The prohibition is against
transvestism which was often associated with homosexuality and fertility rites.
22:6, 7 The twelfth subsection: the law of protecting bird's nests. This prohibition forbids taking both the mother
bird and her young (or eggs) from the nest. This law was designed to protect the food supply of God's people.
22:8 The thirteenth subsection: the law of requiring parapets on homes. A battlement was a wall around the flat
roof to keep anyone on the roof from falling off.
22:9-23:18 This section gives seven subsections in defining the prohibition against improper mixing or dissimilar
things. This was done to preserve order and distinction in society and had definite utilitarian value.
22:12 Clothing was to be made of the same kind of cloth and mixed fabrics were forbidden. Fringes were to be
worn for symbolic meaning (Numbers 15:37-41) and served to remind the people of their obligation to the
commandments of the Lord.
22:13-23:2 This section deals with the laws of proper sexual conduct. Six laws of chastity are given as basic to
family integrity. Violations were punishable by stoning the violators to death. Tokens of the damsel's virginity refer
to those means by which a betrothed woman's family proved her virginity to her husband to be. Failure to
produce these "tokens" could lead to the girl's execution for "playing the whore." Adultery was punishable by
death for both partners involved as a violation of the sacrosanct nature of the family. The passage clearly
explains the various rules that applied to women who consented to adultery and those who were raped. Verses
28 and 29 related the situation of the seduction of an unbetrothed girl. In this case the man was forced to pay the
normal bride-price (mohar, "dowry") and marry the girl, if her father consented (Exodus 22:16, 17). Further
examples refer to prohibitions against incest, eunuchs, and bastards (illegitimate children). Note that a bastard
(23:2) could not stand in Israel until the tenth generation. See Ruth
4:18-22 for the 10-generation genealogy from Judah's illegitimate son Pharez to David.
Deuteronomy chapter 23
23:3-6 Ammonites and Moabites were permanently prohibited from access to the assembly of the Lord. The
masculine forms indicate the prohibition was limited to males. Female proselytes, like Ruth of Moab, were allowed
to marry Israelites and be received into the covenant community of Israel.
23:17, 18 The seventh subsection: laws about cult prostitutes. The first law prohibited Israelite men and women
from becoming cult prostitutes. The second law prohibited the payment of a vow to God with "dirty money." The
price of a dog refers to wages acquired from male prostitution. Since the activities that provided these funds were
an abomination, the money could not be brought into the house of God.
23:19-25 This portion deals with matters related to the eighth commandment. Both stealing and withholding
another's property are condemned. Other commands in this section prohibit usury (moneylending) and define the
reasonable limits of hospitality.
Deuteronomy chapter 24
24:1-4 The law of divorce is defined and described. When is best translated "if" and begins the conditional
sentence. Then let him should be translated "and he writes her." It continues the conditional element of the
sentence and is not a command. Uncleanness seems to be a technical term (lit., "nakedness") but the meaning is
no longer clear. In 23:14 the same word is used to designate something "unclean." However, other usage may
mean "inadequate." Whatever the problem, it was not adultery, since this was punishable by death (22:22). That
the couple in view is married, not merely betrothed, is clear from the context, as is the possibility of divorce and
remarriage. If the wife was sent out ("divorced") by her husband she was free to marry another man, but was not
permitted to divorce her second husband in order to return to the first one. To take her back would be an
abomination before the Lord. Such unchastity would then cause the land to sin (Leviticus 18:25, 28; 19:29). The
purpose of this law was to prevent hasty divorce, discourage adultery, and preserve marriage. The people of
Jesus' day took this permission to divorce as a promotion of divorce but Jesus reminded them that such was not
God's original plan (Matthew 19:4-6), and that divorce was allowed by Moses only because the "hardness of your
hearts" (Matthew 19:8).
24:8-25:4 This section relates to the ninth commandment. The concept of fairness is emphasized and all forms of
mockery or belittling people are prohibited.
24:17-22 The stranger, orphan, and widow were to be dispensed justice and charity alike. The key phrase is
remember that thou wast a bondman is Egypt, and the Lord thy God redeemed thee. The Old Testament insists
that the protection of the weak is a duty not only of kings (Psalms 72:12-14) but also of the whole of society
(10:18; 27:19; Exodus 22:22; 23:6-9; Leviticus 19:33; Proverbs 22:22).
Deuteronomy chapter 25
25:1-3 The stranger, orphan, and widow were to be dispensed justice and charity alike. The key phrase is
remember that thou wast a bondman in Egypt, and the Lord thy God redeemed thee. The Old Testament insists
that the protection of the weak is a duty not only of kings (Psalms 72:12-14) but also of the whole of society
(10:18; 27:19; Exodus 22:22; 23:6-9; Leviticus 19:33; Proverbs 22:22).
25:1-3 These verses guarantee the proper exercise of justice to convicted criminals in cases demanding corporal
punishment. Excessive beating would humiliate a man to the level of a beast and thus his dignity would be
offended. Forty blows was the maximum number, a figure that occurs also in the Assyrian Code and suggests a
widespread custom.
25:4 Animals were to be treated mercifully. Paul used this verse to demonstrate that the human laborer is also
worthy of his hire (1 Corinthians 9:9, 10; 1 Timothy 5:18). Love and kindness were to be shown to all of God's
creatures (22:6; Proverbs 12:10).
25:5-16 This section relates to the tenth commandment, and three issues dealing with coveting are covered.
25:5-10 These verses deal with levirate marriages. Levirate is from the Latin meaning "brother-in-law" or
"husband's brother." This was not unique with Israel, for the Hittites and Assyrians observed the practice. The
Assyrians extended the practice to a betrothed person. (Note Genesis 38:1-10 for the ancient practice in Israel.)
In Jesus' day the Sadducees used this law in their attempt to prove the absurdity of the belief in the Resurrection
(Matthew 22:23-33; Mark 12:18-27). This custom was designed to prevent extinction of the family name and
property (Numbers 27 and 36 with the daughters of Zelophehad). Loose his shoe (Ruth 4:7, 8): When the woman
did this to the man it indicated that the brother had abandoned his responsibility, and therefore deserved the
shame symbolized by spitting (Numbers 12;14; Job 30:10; Isaiah 50:6 relate to spitting as a shameful act).
25:13-16 A just weight is a "righteous one," a weight that conforms to the norm. A similar law appears in Leviticus
19:35, 36. Amos 8:5 gives evidence that this law was broken. Not only does the law prohibit the use of all
dishonest weights and measures, but it even prohibits their possession. Israel was urged to avoid tempting
situations as well as the actual acts themselves.
Deuteronomy chapter 26
26:1-11 The presentation of firstfruits (Leviticus 23:10-14) was not only a pledge of the full harvest to come, but
also a reminder of the rise of the nations from its meager beginnings. Syrian: The Hebrew word means Aramean
and probably refers to Jacob, although it might go back to Abraham. Abraham, Issac, and Jacob all had links with
Aram-naharaim where the tribe of Terah lived. The term Aram appears in Genesis 25:20; 28:5, 7; 31:20, 24. In
Genesis 22:21, a certain Aram is mentioned as the grandson to Nahor, Abraham's brother.
26:16-19 The verses provide the conclusion to the declaration of the law. Verses 17-19 relate to a part of the
covenant renewal ceremony.
Deuteronomy chapter 27
27:1-10 These verses begin the address of Moses; the blessings and curses extend through 28:68. In 27:1-16
the renewal of the covenant is commanded. This particular section (verses 1-10) relates to the writing of the law
and the offering of sacrifices. Plaster them with plaster meant to coat the stones with lime or gypsum, in order to
secure a surfaces on which the writing inscribed might be clearly legible. This practice was quite common in
Egypt. Not lift up any iron tool upon them: Since Israel did not have iron at an early time (1 Samuel 13:19-23), this
prohibition perhaps was given so they would not show any dependence on Gentiles, a thing discouraged by the
exclusive nature of the covenant relationship.
27:11-26 These verses deal with the blessings and curses that were pronounced at a ceremony of covenant
renewal. Six tribes stood on Gerizim and six on Ebal, with the Levites in the valley between. The Levites spoke the
12 curses and, after each one, all the people responded with Amen. Amen is the customary formula of assent
(Numbers 5:22; 1 Kings 1:36; Nehemiah 5:13; 8:6; Psalm 72:19; Jeremiah 28:6). By affirming Amen, the
representatives were agreeing to a self-malediction, calling a curse upon themselves and their tribe if they
offended in reference to a particular law that was implied in the formula. This list of curses consists of a
prohibition of images (verse 15), four breaches of filial or social duty (verses 16-19), four cases of sexual
irregularity (verses 20-23), two cases of bodily injury (verses 24, 25), and a concluding comprehensive demand
that this law should be kept.