Text -- Deuteronomy 24:8--25:4 (NET)

Respect for Human Dignity

24:8 Be careful during an outbreak of leprosy to follow precisely all that the Levitical priests instruct you; as I have commanded them, so you should do. 24:9 Remember what the Lord your God did to Miriam along the way after you left Egypt. 24:10 When you make any kind of loan to your neighbor, you may not go into his house to claim what he is offering as security. 24:11 You must stand outside and the person to whom you are making the loan will bring out to you what he is offering as security. 24:12 If the person is poor you may not use what he gives you as security for a covering. 24:13 You must by all means return to him at sunset the item he gave you as security so that he may sleep in his outer garment and bless you for it; it will be considered a just deed by the Lord your God. 24:14 You must not oppress a lowly and poor servant, whether one from among your fellow Israelites or from the resident foreigners who are living in your land and villages. 24:15 You must pay his wage that very day before the sun sets, for he is poor and his life depends on it. Otherwise he will cry out to the Lord against you, and you will be guilty of sin. 24:16 Fathers must not be put to death for what their children do, nor children for what their fathers do; each must be put to death for his own sin. 24:17 You must not pervert justice due a resident foreigner or an orphan, or take a widow’s garment as security for a loan. 24:18 Remember that you were slaves in Egypt and that the Lord your God redeemed you from there; therefore I am commanding you to do all this. 24:19 Whenever you reap your harvest in your field and leave some unraked grain there, you must not return to get it; it should go to the resident foreigner, orphan, and widow so that the Lord your God may bless all the work you do. 24:20 When you beat your olive tree you must not repeat the procedure; the remaining olives belong to the resident foreigner, orphan, and widow. 24:21 When you gather the grapes of your vineyard you must not do so a second time; they should go to the resident foreigner, orphan, and widow. 24:22 Remember that you were slaves in the land of Egypt; therefore, I am commanding you to do all this. 25:1 If controversy arises between people, they should go to court for judgment. When the judges hear the case, they shall exonerate the innocent but condemn the guilty. 25:2 Then, if the guilty person is sentenced to a beating, the judge shall force him to lie down and be beaten in his presence with the number of blows his wicked behavior deserves. 25:3 The judge may sentence him to forty blows, but no more. If he is struck with more than these, you might view your fellow Israelite with contempt. 25:4 You must not muzzle your ox when it is treading grain.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 24:10

To prevent both the poor man's reproach by having his wants exposed, and the creditor's greediness which might be occasioned by the sight of something which he desired, and the debtor could not spare.

Wesley: Deu 24:11

He shall chuse what pledge he pleases, provided it be sufficient for the purpose.

Wesley: Deu 24:12

But restore it before night, which intimates that he should take no such thing for pledge, without which a man cannot sleep.

Wesley: Deu 24:13

Bring down the blessing of God upon thee by his prayers: for though his prayers, if he be not a good man, shall not avail for his own behalf, yet they shall avail for thy benefit.

Wesley: Deu 24:13

Esteemed and accepted by God as a work of righteousness, or mercy.

Wesley: Deu 24:15

At the time appointed, weekly or daily.

Wesley: Deu 24:16

If the one be free from the guilt of the others sin, except in those cases where the sovereign Lord of life and death, before whom none is innocent, hath commanded it, as Deu. 13:1-18; Jos 7:24. For though God do visit the father's sins upon the children, Exo 20:5, yet he will not suffer men to do so.

Wesley: Deu 24:17

Not such as she hath daily and necessary use of, as being poor. But this concerns not rich persons, nor superfluous raiment.

Wesley: Deu 25:1

Acquit him from guilt and false accusations, and free him from punishment.

Wesley: Deu 25:2

Which the Jews say was the case of all those crimes which the law commands to be punished, without expressing the kind or degree of punishment.

Wesley: Deu 25:2

That the punishment may be duly inflicted, without excess or defect. And from this no person's rank or quality exempted him, if he was a delinquent.

Wesley: Deu 25:3

It seems not superstition, but prudent caution, when the Jews would not exceed thirty - nine stripes, lest through mistake or forgetfulness they should go beyond their bounds, which they were commanded to keep.

Wesley: Deu 25:3

Should be made contemptible to his brethren, either by this cruel usage of him, as if he were a brute beast: or by the deformity or infirmity of body which excessive beating might produce.

Wesley: Deu 25:4

Which they did in those parts, either immediately by their hoofs on by drawing carts or other instruments over the corn. Hereby God taught them humanity, even to their beasts that served them, and much more to their servants or other men who laboured for them, especially to their ministers, 1Co 9:9.

JFB: Deu 24:8-9

(See Lev 13:14).

JFB: Deu 24:10-13

The course recommended was, in kind and considerate regard, to spare the borrower's feelings. In the case of a poor man who had pledged his cloak, it was to be restored before night, as the poor in Eastern countries have commonly no other covering for wrapping themselves in when they go to sleep than the garment they have worn during the day.

JFB: Deu 24:14-15

Hired servants in the East are paid at the close of the day; and for a master to defraud the laborer of his hire, or to withhold it wrongfully for a night, might have subjected a poor man with his family to suffering and was therefore an injustice to be avoided (Lev 19:13).

JFB: Deu 24:16-18

The rule was addressed for the guidance of magistrates, and it established the equitable principle that none should be responsible for the crimes of others.

JFB: Deu 24:19-22

The grain, pulled up by the roots or cut down with a sickle, was laid in loose sheaves; the fruit of the olive was obtained by striking the branches with long poles; and the grape clusters, severed by a hook, were gathered in the hands of the vintager. Here is a beneficent provision for the poor. Every forgotten sheaf in the harvest-field was to lie; the olive tree was not to be beaten a second time; nor were grapes to be gathered, in order that, in collecting what remained, the hearts of the stranger, the fatherless, and the widow might be gladdened by the bounty of Providence.

JFB: Deu 25:2-3

In judicial sentences, which awarded punishment short of capital, scourging, like the Egyptian bastinado, was the most common form in which they were executed. The Mosaic law, however, introduced two important restrictions; namely: (1) The punishment should be inflicted in presence of the judge instead of being inflicted in private by some heartless official; and (2) The maximum amount of it should be limited to forty stripes, instead of being awarded according to the arbitrary will or passion of the magistrate. The Egyptian, like Turkish and Chinese rulers, often applied the stick till they caused death or lameness for life. Of what the scourge consisted at first we are not informed; but in later times, when the Jews were exceedingly scrupulous in adhering to the letter of the law and, for fear of miscalculation, were desirous of keeping within the prescribed limit, it was formed of three cords, terminating in leathern thongs, and thirteen strokes of this counted as thirty-nine stripes (2Co 11:24).

JFB: Deu 25:4

In Judea, as in modern Syria and Egypt, the larger grains were beaten out by the feet of oxen, which, yoked together, day after day trod round the wide open spaces which form the threshing-floors. The animals were allowed freely to pick up a mouthful, when they chose to do so: a wise as well as humane regulation, introduced by the law of Moses (compare 1Co 9:9; 1Ti 5:17-18).

Clarke: Deu 24:8-9

The plague of leprosy - See on Leviticus 13 (note), and Leviticus 14 (note).

Clarke: Deu 24:12

And if the man be poor, etc. - Did not this law preclude pledging entirely, especially in case of the abjectly poor? For who would take a pledge in the morning which he knew, if not redeemed, he must restore at night? However, he might resume his claim in the morning, and have the pledge daily returned, and thus keep up his property in it till the debt was discharged; see the note on Exo 22:26. The Jews in several cases did act contrary to this rule, and we find them cuttingly reproved for it by the Prophet Amos, Amo 2:8.

Clarke: Deu 24:15

He is poor, and setteth his heart upon it - How exceedingly natural is this! The poor servant who seldom sees money, yet finds from his master’ s affluence that it procures all the conveniences and comforts of life, longs for the time when he shall receive his wages; should his pay be delayed after the time is expired, he may naturally be expected to cry unto God against him who withholds it. See most of these subjects treated at large on Exo 22:21-27 (note).

Clarke: Deu 24:16

The fathers shall not be put to death for the children, etc. - This law is explained and illustrated in sufficient detail, Ezekiel 18.

Clarke: Deu 24:18

Thou shalt remember that thou wast a bondman - Most people who have affluence rose from comparative penury, for those who are born to estates frequently squander them away; such therefore should remember what their feelings, their fears, and anxieties were, when they were poor and abject. A want of attention to this most wholesome precept is the reason why pride and arrogance are the general characteristics of those who have risen in the world from poverty to affluence; and it is the conduct of those men which gave rise to the rugged proverb, "Set a beggar on horseback, and he will ride to the devil."

Clarke: Deu 24:19

When thou cuttest down thine harvest - This is an addition to the law, Lev 19:9; Lev 23:22. The corners of the field, the gleanings, and the forgotten sheaf, were all the property of the poor. This the Hebrews extended to any part of the fruit or produce of a field, which had been forgotten in the time of general ingathering, as appears from the concluding verses of this chapter.

Clarke: Deu 25:1

They shall justify the righteous - This is a very important passage, and is a key to several others. The word צדק tsadak is used here precisely in the same sense in which St. Paul sometimes uses the corresponding word δικαιοω, not to justify or make just, but to acquit, declare innocent, to remit punishment, or give reasons why such a one should not be punished; so here the magistrates הצדיקו hitsdiku , shall acquit, the righteous - declare him innocent, because he is found to be righteous and not wicked: so the Septuagint: και δικαιωσουσιν τον δικαιον they shall make righteous the righteous - declare him free from blame, not liable to punishment, acquitted; using the same word with St. Paul when he speaks of a sinner’ s justification, i. e., his acquittance from blame and punishment, because of the death of Christ in his stead.

Clarke: Deu 25:2

The judge shall cause him to lie down, and to be beaten before his face - This precept is literally followed in China; the culprit receives in the presence of the magistrate the punishment which the law directs to be inflicted. Thus then justice is done, for the magistrate sees that the letter of the law is duly fulfilled, and that the officers do not transgress it, either by indulgence on the one hand, or severity on the other. The culprit receives nothing more nor less than what justice requires.

Clarke: Deu 25:3

Forty stripes he may give him, and not exceed - According to God’ s institution a criminal may receive forty stripes; not one more! But is the institution from above or not, that for any offense sentences a man to receive three hundred, yea, a thousand stripes? What horrible brutality is this! and what a reproach to human nature, and to the nation in which such shocking barbarities are exercised and tolerated! Most of the inhabitants of Great Britain have heard of Lord Macartney’ s embassy to the emperor of China, and they have also heard of its complete failure; but they have not heard the cause. It appears to have been partly occasioned by the following circumstance: A soldier had been convicted of some petty traffic with one of the natives, and he was sentenced by a court-martial to receive sixty lashes! Hear my author: -

"The soldiers were drawn up in form in the outer court of the place where we resided; and the poor culprit, being fastened to one of the pillars of the great portico, received his punishment without mitigation. The abhorrence excited in the breasts of the Chinese at this cruel conduct, as it appeared to them, was demonstrably proved by their words and looks. They expressed their astonishment that a people professing the mildest, the most benevolent religion on earth, as they wished to have it believed, could be guilty of such flagrant inattention to its merciful dictates. One of the principal Mandarins, who knew a little English, expressed the general sentiment, Englishmen too much cruel, too much bad."- Accurate account of Lord Macartney’ s Embassy to China, by an attendant on the embassy, 12mo., 1797, p. 88

The following is Mr. Ainsworth’ s note on this verse: "This number forty the Scripture uses sundry times in cases of humiliation, affliction, and punishment. As Moses twice humbled himself in fasting and prayer forty days and forty nights, Deu 9:9, Deu 9:18. Elijah fasted forty days, 1Ki 19:8; and our Savior, Mat 4:2. Forty years Israel was afflicted in the wilderness for their sins, Num 14:33, Num 14:34. And forty years Egypt was desolate for treacherous dealing with Israel, Eze 29:11-13. Forty days every woman was in purification for her uncleanness for a man-child that she bare, and twice forty days for a woman-child, Lev 12:4, Lev 12:5. Forty days and forty nights it rained at Noah’ s flood, Gen 7:12. Forty days did Ezekiel bear the iniquity of the house of Judah, Eze 4:6. Jonah preached, Yet forty days and Nineveh shall be overthrown, Jon 3:4. Forty years’ space the Canaanites had to repent after Israel came out of Egypt, and wandered so many years in the wilderness, Num 14:33. And thrice forty years the old world had Noah preaching unto them repentance, Gen 6:3. It was forty days ere Christ ascended into heaven after his resurrection, Act 1:3, Act 1:9. And forty years’ space he gave unto the Jews, from the time that they killed him, before he destroyed their city and temple by the Romans

"By the Hebrews this law is expounded thus: How many stripes do they beat (an offender) with? With forty, lacking one: as it is written, (Deu 25:2, Deu 25:3), by number forty, that is, the number which is next to forty, Talmud Bab, in Maccoth, chap. 3. This their understanding is very ancient, for so they practiced in the apostles’ days; as Paul testified: Of the Jews five times received I forty (stripes) save one; 2Co 11:24. But the reason which they give is not solid; as when they say, If it had been written Forty In Number, I would say it were full forty; but being written In Number Forty, it means the number which reckons forty next after it, that is, thirty-nine. By this exposition they confound the verses and take away the distinction. I rather think this custom was taken up by reason of the manner of their beating forespoken of, which was with a scourge that had three cords, so that every stroke was counted for three stripes, and then they could not give even forty, but either thirty-nine or forty-two, which was above the number set of God. And hereof they write thus: When they judge (or condemn) a sinner to so many (stripes) as he can bear, they judge not but by strokes that are fit to be trebled [that is, to give three stripes to one stroke, by reason of the three cords]. If they judge that he can bear twenty, they do not say he shall be beaten with one and twenty, to the end that they may treble the stripes, but they give him eighteen - Maimon in Sanhedrin, chap. xvii., sec. 2. Thus he that was able to bear twenty stripes, had but eighteen: the executioner smote him but six times, for if he had smitten him the seventh they were counted one and twenty stripes, which was above the number adjudged: so he that was adjudged to forty was smitten thirteen times, which being counted one for three, make thirty-nine. And so R. Bechaios, writing hereof, says, The strokes are trebled; that is, every one is three, and three times thirteen are nine and thirty.

Clarke: Deu 25:3

Thy brother be vile, or be contemptible - By this God teaches us to hate and despise the sin, not the sinner, who is by this chastisement to be amended; as the power which the Lord hath given is to edification, not to destruction, 2Co 13:10.

Clarke: Deu 25:4

Thou shalt not muzzle the ox, etc. - In Judea, as well as in Egypt, Greece, and Italy, they make use of beeves to tread out the corn; and Dr. Shaw tells us that the people of Barbary continue to tread out their corn after the custom of the East. Instead of beeves they frequently made use of mules and horses, by tying by the neck three or four in like manner together, and whipping them afterwards round about the nedders, as they call the treading floors, (the Libycae areae Hor ), where the sheaves lie open and expanded, in the same manner as they are placed and prepared with us for threshing. This indeed is a much quicker way than ours, though less cleanly, for as it is performed in the open air, (Hos 13:3), upon any round level plot of ground, daubed over with cow’ s dung to prevent as much as possible the earth, sand, or gravel from rising; a great quantity of them all, notwithstanding this precaution, must unavoidably be taken up with the grain, at the same time that the straw, which is their chief and only fodder, is hereby shattered to pieces; a circumstance very pertinently alluded to in 2Ki 13:7, where the king of Syria is said to have made the Israelites like the dust by threshing - Travels, p. 138. While the oxen were at work some muzzled their mouths to hinder them from eating the corn, which Moses here forbids, instructing the people by this symbolical precept to be kind to their servants and laborers, but especially to those who ministered to them in holy things; so St. Paul applies it 1Co 9:9, etc.; 1Ti 5:18. Le Clerc considers the injunction as wholly symbolical; and perhaps in this view it was intended to confirm the laws enjoined in the fourteenth and fifteenth verses of the former chapter. See Dodd and Shaw

In Bengal, where the same mode of treading cut the corn is used, some muzzle the ox, and others do not, according to the disposition of the farmer - Ward.

Calvin: Deu 24:8

8.Take heed in the plague of leprosy. I am aware how greatly interpreters differ from each other and how variously they twist whatever Moses has written about Leprosy. Some are too eagerly devoted to allegories; some think that God, as a prudent Legislator, merely gave a commandment of a sanitary, nature, in order that a contagious disease should not, spread among the people. This notion, however, is very. poor, and almost unmeaning; and is briefly. refuted by Moses himself, both where he recounts the history of Miriam’s leprosy, and also where he assigns the cause why lepers should be put out of the camp, viz that they might not defile the camp in which God dwelt, whilst he ranks them with those that have an issue, and that they are defiled by the dead. Wherefore, I have thought it well, previous to attempting the full elucidation of the matter, to adduce two passages, by way of preface, from whence the design of God may more fully appear. When, in this passage from Deuteronomy, He commands the people to “take heed” and “observe diligently” the plague of leprosy, there can be no question but that He thus ratifies what He had before set forth at greater length in Leviticus. And, first of all, He refers the judgment of the matter to the priests, that what they pronounce should be firm and unalterable; and secondly, He would have the priests, lest they should pronounce rashly, and according to their own wishes, to follow simply what He prescribed to them, so that they may only be the ministers, or heralds; whilst, as to the sovereign authority, He alone should be the Judge. He confirms the law which He imposes by a special example; because He had cast out Miriam, the sister of Moses, for a time, lest her uncleanness during her leprosy should defile the camp. For the view which some take, that He exhorts the people lest, through sin, they should bring upon themselves the same evil as Miriam, is not to the purpose. But that which I have stated makes excellent sense, viz., that God’s command, whereby He prohibited Miriam from entering the camp, was to have the force and weight of a perpetual law; because He thus ordained what He would always have done.

Calvin: Deu 24:10

10.When thou dost lend thy brother anything He provides against another iniquity in reclaiming a pledge, viz., that the creditor should ransack the house and furniture of his brother, in order to pick out the pledge at his pleasure. For, if this option were given to the avaricious rich, they would be satisfied with no moderation, but would seize upon all that was best, as if making an assault on the very entrails of the poor: in a word, they would ransack men’s houses, or at any rate, whilst they contemptuously refused this or that, they would fill the wretched with rebuke and shame. God, therefore, will have no pledge reclaimed, except what the debtor of his own accord, and at his own convenience, shall bring out of his house, lie even proceeds further, that the creditor shall not take back any pledge which he knows to be necessary for the poor: for example, if he should pledge the bed on which he sleeps, or his counterpane, or cloak, or mantle. For it is not just that lie should be stripped, so as to suffer from cold, or to be deprived of other aids, the use of which he could not forego without loss or inconvenience. A promise, therefore, is added, that this act of humanity will be pleasing to God, when the poor shall sleep in the garment which is restored to him. He speaks even more distinctly, and says: The poor will bless thee, and it shall be accounted to thee for righteousness. For God indicates that He hears the prayers of the poor and needy, lest the rich man should think the bounty thrown away which lie confers upon a lowly individual. We must, indeed, be more than iron-hearted, unless we are disposed to such liberality as this, when we understand that, although the poor have not the means of repaying us in this world, still they have the power of recompensing us before God, i e. , by obtaining grace for us through their prayers. An implied threat is also conveyed, that if the poor man should sleep inconveniently, or catch cold through our fault, God. will hear his groans, so that our cruelty will not be unpunished. But if the poor man, upon whom we have had compassion, should be ungrateful, yet, even though he is silent, our kindness will cry out to God; whilst, on the other hand, our tyrannical harshness will suffice to provoke God’s vengeance, although he who has been treated unkindly should patiently swallow his wrong. To be unto righteousness ¹⁰⁸ is equivalent to being approved by God, or being an acceptable act; for since the keeping of the Law is true righteousness, this praise is extended to particular acts of obedience. Although it must be observed that this righteousness fails and vanishes, unless we universally fulfill whatever God enjoins. It is, indeed, a part of righteousness to restore a poor man’s pledge; but if a mall be only beneficent in this respect., whilst in other matters he robs his brethren; or if, whilst free from avarice, he exercises violence, is given to lust or gluttony, the particular righteousness, although pleasing in itself to God, will not come into account. In fact, we must hold fast the axiom, that no work is accounted righteous before God, unless il, proceeds from a man of purity and integrity; whereas there is none such to be found. Consequently, no works are imputed unto righteousness, except because God deigns to bestow His gratuitous favor on believers. In itself, indeed, it would be true, that whatever act of obedience to God we perform, it is accounted for righteousness, i e. , if the whole course of our life corresponded to it, whereas no work proceeds from us which is not corrupted by some defect. Thus, we must fly to God’s mercy, in order that, being reconciled to us, He may also accept our work.

What he had previously prescribed respecting the poor, lie afterwards applies to widows alone, yet so as to recommend all poor persons to us under their name; and this we gather both from the beginning of the verse (17,) in which lie instructs them to deal fairly and justly with strangers and orphans, and also from the reason which is added, viz., that they should reflect that they were bondmen in the land of Egypt; for their condition there did not suffer them proudly to insult the miserable; and it is natural that he should be the more affected with the ills of others who has experienced the same. Since, then, this reason is a general one, it is evident also that the precept is general, that we should be humane towards all that are in want.

Calvin: Deu 24:14

14.Thou shalt not oppress an hired servant. This precept is akin to the foregoing. Moses pronounces that he who has hired a poor person for wages oppresses him unless he gives him immediate recompense for his labor; since the two admonitions, “thou shalt; not; oppress,” and “ thou shalt give him his hire,” are to be read in connection with each other. Hence it follows, that if a hireling suffers from want because we do not pay him what he has earned, we are by our very delay alone convicted of unrighteousness. The reason is now more clearly expressed, viz., because he sustains his life by his daily labors. ¹⁰¹ Although, however, this provision only refers to the poor, lest they should suffer hunger from the negligence or pride of the rich, still humanity in general is enforced, lest, whilst the poor labor for our profit, we should arrogantly abuse them as if they were our slaves, or should be too illiberal and stingy towards them, since nothing can be more disgraceful than that, when they are in our service, they should not at least have enough to live upon frugally. Finally, Moses admonishes us that this tyranny on the part of the rich shall not be unpunished, if they do not supply their workmen with the means of subsistence, even although no account shall be rendered of it before the tribunals of men. Hence we infer that this law is not political, but altogether spiritual, and binding on our consciences before the judgment-seat of God; for although the poor man may not sue us at law, Moses teaches us that it is sufficient for him to appeal to the faithfulness of God. Wherefore, although the earthly judge may absolve us a hundred times over, let us not therefore think that we have escaped; since God will always require of us from heaven, whatever may have been unjustly excused us on earth. The question, however, here arises, whether, if he who has been oppressed should not cry out, the criminality will cease in consequence of his silence; for the words of Moses seem to imply this, when he says, that the rich will be guilty, if the poor cry unto God and make complaint of their wrongs. The reply’ is easy, that Moses had no other intention than to over-. throw the vain confidence of the despisers, whereby they arc, stimulated to greater audacity in sin, and are hardened in iniquity. He says, therefore, that although, as far as men are concerned, they may allow us to pillage and rob, still a more awful judgment is to be dreaded; for God hears the complaints of the poor, who find no protector or avenger on earth. And surely, the more patiently he who is despoiled shall bear his wrong, the more ready will God be to undertake his cause; nor is there any louder cry to Him than patient endurance. If, however, any should object that the cry here spoken of is at variance with Christ’s command, that we should pray for our enemies, we answer at once, that God does not always approve of the prayers which He nevertheless answers. The imprecation of Jotham, the son of Gideon, took effect upon the Shechemites, (Jud 9:20,) although it was plainly the offspring of immoderate anger. Besides, it sometimes happens that the miserable, although they endure their injuries with pious meekness, still cease not to lay their sorrows and their groans in the bosom of God. Nor is this a slight consolation for the poor, that if no one on earth relieves them because their condition is low and abject, still God will hereafter take cognizance of their cause.

Calvin: Deu 24:16

Here also God manifests how great is His regard for human life, so that blood should not be shed indiscriminately, when he forbids that children should be involved in the punishment of their parents. Nor was this Law by any means supererogatory, because on account of one man’s crime his whole race was often severely dealt with. It is not without cause, therefore, that God interposes for the protection of the innocent, and does not allow the punishment to travel further than where the crime exists. And surely our natural common sense dictates that it is an act of barbarous madness to put children to death out of hatred to their father. If any should object, what we have already seen, that God avenges “unto the third and fourth generation,” the reply is easy, that He is a law unto Himself, and that He does not rush by a blind impulse to the exercise of vengeance, so as to confound the innocent with the reprobate, but that He so visits the iniquity of the fathers upon their children, as to temper extreme severity with the greatest equity. Moreover, He has not so bound Himself by an inflexible rule as not to be free, if it so pleases Him, to depart from the Law; as, for example, He commanded the whole race of Canaan to be rooted out, because the land would not be purged except by the extermination of their defilements; and, since they were all reprobate, the children, no less than their fathers, were doomed to just destruction. Nay, we read that, after Saul’s death, his guilt was expiated by the death of his children, (2Sa 21:0;) still, by this special exception, the Supreme Lawgiver did not abrogate what He had commanded; but would have His own admirable wisdom acquiesced in, which is the fountain from whence all laws proceed.

Calvin: Deu 24:19

God here inculcates liberality upon the possessors of land, when their fruits are gathered: for, when His bounty is exercised before our eyes, it invites us to imitate Him; and it is a sign of ingratitude, unkindly and maliciously, to withhold what we derive from His blessing. God does not indeed require that those who have abundance should so profusely give away their produce, as to despoil themselves by enriching others; and, in fact, Paul prescribes this as the measure of our alms, that their relief of the poor should not bring into distress the rich themselves, who kindly distribute. (2Co 8:13.) God, therefore, permits every one to reap his corn, to gather his vintage, and to enjoy his abundance; provided the rich, content with their own vintage and harvest, do not grudge the poor the gleaning of the grapes and corn. Not that He absolutely assigns to the poor whatever remains, so that they may seize it as their own; but that some small portion may flow gratuitously to them from the munificence of the rich. He mentions indeed by name the orphans, and widows, and strangers, yet undoubtedly He designates all the poor and needy, who have no fields of their own to sow or reap; for it will sometimes occur that orphans are by no means in want, but rather that they have the means of being liberal themselves; nor are widows and strangers always hungry; but I have explained elsewhere why these three classes are mentioned.

Calvin: Deu 25:1

Inasmuch as moderation and humanity are here enjoined, it is a Supplement of the Sixth Commandment. The sum is, that, if any one is judicially condemned to be beaten with stripes, the chastisement should not be excessive. The question, however, is as to a punishment, which by lawyers is called a moderate correction, ⁴³ and which ought to be such, as that the body torn by the whip should not be maimed or disfigured. Since, therefore, God has so far spared the guilty, as to repress even just severity, much more would He have regard paid to innocent blood; and since He prohibits the judge from using too great rigor, much less will He tolerate the violence of a private individual, if he shall employ it against his brother. But it was necessary that zeal should be thus restrained, because judges, in other respects not unjust, are often as severe against lesser offenses ( delicta) as against crimes. An equal measure of punishment is not indeed prescribed, as if all were to be beaten alike; it is only prohibited that the judges should order more than forty stripes in all to be inflicted for an offense. Thus the culprits were beaten deliberately, and not in such an indiscriminate manner as when it was not requisite to count the stripes; besides, they were not so injured for the future as to be deprived of the use of any of their limbs. With the same intent God would have the judges themselves to be present, that by their authority they may prevent any excess: and the reason is added, lest “thy brother should seem vile unto thee,” because he had been beaten immoderately. This may be explained in two ways, either, lest his body should be disfigured by the blows, and so he should be rendered unsightly; or, lest, being stained for ever with ignominy and disgrace, he should be discouraged in mind; for we know how grievous and bitter it is to be mocked and insulted. A third sense, ⁴⁴ which some prefer, is too far-fetched, viz., lest he should die like some vile and contemptible beast; for God only provides that the wretched man should be improved by his chastisement, and not that he should grow callous from his infamy. As the Jews were always ostentatious of their zeal in trifling matters, they invented a childish precaution, in order that they might more strictly observe this law; for they were scrupulous in not proceeding to the fortieth stripe, but, by deducting one, they sought after an empty reputation for clemency, as if they were wiser than God Himself, and superior to Him in kindness. Into such folly do men fall, when they dare out of their own heads to invent anything in opposition to God’s word! This superstition already prevailed in Paul’s time, as we gather from his words, where he reports that “five times he received forty stripes save one.” (2Co 11:24.)

Calvin: Deu 25:4

4.Thou shalt not muzzle the ox. This passage, indeed, properly belongs to the Supplements of the Commandment, but, since it is a confirmation of the foregoing decree, it seemed fit to connect them; especially because its faithful expositor, Paul, declares, that God had no other design in delivering it than that the laborer should not be defrauded of his just hire, (1Co 9:10;) for, when he is speaking of the maintenance to be afforded to the ministers of the Gospel, he adduces it. in proof of his case. And, lest any should object that there is a difference between oxen and men, he adds, that God does not care for oxen, but that it was said for the sake of those that labor. Meanwhile, we must bear in mind, that men are so instructed in equity, that they are bound to exercise it even towards the brute animals; for well does Solomon magnify the injustice, whereby our neighbor is injured, by the comparison; “A righteous man regardeth the life of his beast.” (Pro 12:10.) The sum is, that we should freely and voluntarily pay what is right, and that every one should be strict with himself as to the performance of his duty; for, if we are bound to supply subsistence to brute animals, much less must we wait for men to be importunate with us, in order that they may obtain their due.

Defender: Deu 25:4

Animals should be treated with due consideration and kindness, as God's creatures (Pro 12:10). The Apostle Paul also used this verse to show that every laborer is worthy of his hire, especially those in God's service (1Co 9:9, 1Co 9:10; 1Ti 5:18)."

TSK: Deu 24:8

Lev. 13:1-14:57; Mat 8:4; Mar 1:44; Luk 5:14, Luk 17:14

TSK: Deu 24:9

Remember : Luk 17:32; 1Co 10:6, 1Co 10:11

Miriam : Num 5:2, Num 12:10-15; 2Ki 7:3; 2Ch 26:20, 2Ch 26:21

TSK: Deu 24:10

When : Deu 15:8

lend thy brother any thing : Heb. lend the loan of anything to thy brother

TSK: Deu 24:12

Deu 24:17; Job 22:6, Job 24:3, Job 24:9

TSK: Deu 24:13

deliver : Exo 22:26, Exo 22:27; Job 24:7, Job 24:8, Job 29:11-13, Job 31:16-20; Eze 18:7, Eze 18:12, Eze 18:16, Eze 33:15; Amo 2:8; 2Ti 1:16-18

the sun : Deu 24:15; 2Co 9:13, 2Co 9:14; Eph 4:26

in his own raiment : The raiment here referred to was most likely the same as the hyke of the Arabs, a long kind of blanket, resembling a Highland plaid, generally about six yards in length, and five or six feet broad; in which they often carry their provisions, as well as wrap themselves in, in the day, and sleep in at night, it being their only substitute for a bed. How necessary, then, it was to restore the hyke to a poor man before the going down of the sun, that he might have something to repose on, will sufficiently appear from these considerations.

shall be : Deu 6:25, Deu 15:9, Deu 15:10; Gen 15:6; Psa 106:30, Psa 106:31, Psa 112:9; Isa 58:8; Dan 4:27; Jam 1:27, Jam 2:13-23

TSK: Deu 24:14

Lev 25:40-43; Job 24:10, Job 24:11, Job 31:13-15; Pro 14:31, Pro 22:16; Eze 22:7; Amo 2:7, Amo 4:1, Amo 8:4; Mal 3:5; Luk 10:7

TSK: Deu 24:15

At his : Lev 19:13; Pro 3:27, Pro 3:28; Jer 22:13; Mat 20:8; Mar 10:19; Jam 5:4

setteth his heart upon it : Heb. lifteth his soul unto it, Psa 24:4, Psa 25:1, Psa 86:4

lest he : Deu 15:9; Exo 22:23, Exo 22:24; Job 31:38, Job 34:28, Job 35:9; Pro 22:22, Pro 22:23, Pro 23:10, Pro 23:11; Isa 5:7; Jam 5:4

TSK: Deu 24:16

2Ki 14:5, 2Ki 14:6; 2Ch 25:4; Jer 31:29, Jer 31:30; Eze 18:20

TSK: Deu 24:17

pervert : Deu 16:19, Deu 27:19; Exo 22:21, Exo 22:22, Exo 23:2, Exo 23:6, Exo 23:9; 1Sa 12:3, 1Sa 12:4; Job 22:8, Job 22:9; Job 29:11-17; Psa 82:1-5, Psa 94:3-6, Psa 94:20, Psa 94:21; Pro 22:22, Pro 22:23, Pro 31:5; Ecc 5:8; Isa 1:23, Isa 3:15, Isa 33:15; Jer 5:28, Jer 22:3; Eze 22:7, Eze 22:29; Amo 5:7-12; Mic 2:1, Mic 2:2, Mic 7:3; Zec 7:10; Mal 3:5; Luk 3:14; Jam 2:6

nor take : Exo 22:26, Exo 22:27

TSK: Deu 24:18

Deu 24:22, Deu 5:15, Deu 15:15, Deu 16:12

TSK: Deu 24:19

When thou : Lev 19:9, Lev 19:10, Lev 23:22; Rth 2:16; Psa 41:1

it shall be : Deu 24:20, Deu 24:21, Deu 14:29, Deu 26:13

may bless : Deu 15:10; Job 31:16-22, Job 42:12; Psa 41:1-3, Psa 112:9; Pro 11:24, Pro 11:25, Pro 14:21; Pro 19:17; Isa 32:8, Isa 58:7-11; Luk 6:35, Luk 6:38, Luk 14:13, Luk 14:14; 2Co 9:6-8; 1Jo 3:17-19

TSK: Deu 24:20

go over the boughs again : Heb. bough it after thee, Deu 24:20

TSK: Deu 24:21

gatherest : Deu 24:19; Lev 19:9, Lev 19:10

afterward : Heb. after thee

TSK: Deu 24:22

Deu 24:18, Deu 5:14, Deu 5:15, Deu 7:8; Isa 51:1; 2Co 8:8, 2Co 8:9; Eph 5:1, Eph 5:2; 1Jo 4:10, 1Jo 4:11

TSK: Deu 25:1

Deu 16:18-20, Deu 17:8, Deu 17:9, Deu 19:17-19; Exo 23:6, Exo 23:7; 2Sa 23:3; 2Ch 19:6-10; Job 29:7-17; Psa 58:1, Psa 58:2, Psa 82:2-4; Pro 17:15, Pro 31:8, Pro 31:9; Isa 1:17, Isa 1:23; Isa 5:23, Isa 11:4, Isa 32:1, Isa 32:2; Jer 21:12; Eze 44:24; Mic 3:1, Mic 3:2; Hab 1:4, Hab 1:13; Mal 3:18; Mat 3:10

TSK: Deu 25:2

Mat 10:17, Mat 27:26; Luk 12:47, Luk 12:48; Act 5:40, Act 16:22-24; 1Pe 2:20, 1Pe 2:24

TSK: Deu 25:3

not exceed : 2Co 11:24, 2Co 11:25

vile unto thee : That is, be beaten so cruelly, that, by retaining the marks, he become contemptible in the eyes of his brethren. Amendment, and not this, was the object of the punishment. We should hate and despise the sin, but not the sinner. Job 18:3; Luk 15:30, Luk 18:9-12; Jam 2:2, Jam 2:3

TSK: Deu 25:4

shalt not : In Judea, as well as in Egypt, Greece, and Italy, they made use of beeves to tread out the corn; and the same mode of threshing still obtains in Arabia, Barbary, and other eastern countries, to the present day. The sheaves lie open and expanded on the threshing floors, and the cattle continually move round them, and thus tread out the grain. The natives of Aleppo still religiously observe the ancient humane practice, inculcated by this law, of permitting the oxen to remain unmuzzled when treading out the corn.

muzzle : Pro 12:10; 1Co 9:9, 1Co 9:10; 1Ti 5:17, 1Ti 5:18

treadeth out : Heb. thresheth, Isa 28:27; Hos 10:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 24:10-13

Compare Exo 22:25-27.

Deu 24:13

Righteousness unto thee - Compare Deu 6:25 note.

Barnes: Deu 24:16

A caution addressed to earthly judges. Among other Oriental nations the family of a criminal was commonly involved in his punishment (compare Est 9:13-14). In Israel it was not to be so; compare marginal references.

Barnes: Deu 24:17-22

Compare the marginal references. The motive assigned for these various acts of consideration is one and the same Deu 24:18, Deu 24:22.

Barnes: Deu 25:1-2

Render it:

(1) If there be a controversy between men, and they come to judgment, and the judges judge them, and justify the righteous and condemn the wicked (compare the marginal reference. and Exo 23:7; Pro 17:15);

(2) then it shall be, etc.

Deu 25:2

Scourging is named as a penalty in Lev 19:20. The beating here spoken of would be on the back with a rod or stick (compare Pro 10:13; Pro 19:29; Pro 26:3).

Barnes: Deu 25:3

The Jews to keep within the letter of the law fixed 39 stripes as the maximum (compare the marginal reference.). Forty signifies the full measure of judgment (compare Gen 7:12; Num 14:33-34); but the son of Israel was not to be lashed like a slave at the mercy of another. The judge was always to be present to see that the Law in this particular was not overpassed.

Barnes: Deu 25:4

Compare the marginal references. In other kinds of labor the oxen were usually muzzled. When driven to and fro over the threshing-floor in order to stamp out the grain from the chaff, they were to be allowed to partake of the fruits of their labors.

Poole: Deu 24:8

By which words he plainly intimates, that they were not only to have an eye to the Levites’ instructions, but also and especially unto the word and command of God, and that if the Levites’ sentence were manifestly contrary to the command of God, it were not to be obeyed. As now if a Levite or priest should, for fear, or favour, or gain, pronounce a person to be clean, who were really and manifestly unclean, and had the unquestionable marks of leprosy upon him, I suppose no man in his wits will question but every man that saw and knew this were bound to avoid the touching of him, and that if he did touch him he should be defiled by it.

Poole: Deu 24:9

God smote Miriam with leprosy for her contempt of Moses, and therefore thou mayst expect the same or like punishment, if thou dost despise the counsel and direction of the Levites, which I have set over thee, and commanded thee to observe in this and the like matters.

Poole: Deu 24:10

To prevent both the poor man’ s reproach, by having his wants exposed to view, and the creditor’ s insolence and greediness, which might be occasioned by the sight of something which he desired, and the debtor could not spare.

Poole: Deu 24:11

He shall choose what pledge he please, provided only it be sufficient for the purpose.

Poole: Deu 24:12

But restore it before night, which intimates that he should take no such thing for pledge, without which a man cannot sleep, since it were an idle thing to fetch it and carry it every day. See Poole "Exo 22:26,27" .

Poole: Deu 24:13

Bless thee instrumentally, as ministers are said to convert and save sinners, to wit, bring down the blessing of God upon thee by his prayers; for though his prayers, if he be not a good man, shall not avail for his own behalf, yet they shall avail for thy benefit.

Righteousness unto thee before the Lord i.e. esteemed and accepted by God as a work of righteousness, or holiness, or goodness and mercy, which oft is called righteousness, as Psa 107:9 Pro 10:2 Dan 4:27 .

Poole: Deu 24:14

Either by laying too grievous burdens of work upon him, or by withholding his wages from him, as it follows.

Poole: Deu 24:15

At his day at the time appointed, weekly or daily.

Neither shall the sun go down upon it to wit, after the day upon which it is due, and desired or demanded by him; for justice must not be denied or delayed.

Setteth his heart upon it Heb. lifteth up his soul to it , which notes his great desire and hope of it, and his dependence upon it: see Psa 24:4 Jer 22:27 .

Poole: Deu 24:16

Understand it thus, if the one be free from the guilt of the other’ s sin, and except in those cases where the sovereign Lord of life and death, before whom none is innocent, hath commanded it, as De 13 Jos 7:24 . For this law is given to men, not to God; and though God do visit the father’ s sins upon the children, Ex 20 , yet he will not suffer men to do so.

For his own sin understand only , and not for any other man’ s sin.

Poole: Deu 24:17

Nor of the fatherless nor of the widow , which is to be supplied out of the last member; nor indeed of any other person; but he particularly mentions these, partly because men are most apt to wrong such helpless persons, and partly because God is pleased especially to charge himself, and so to charge others, with the care of those who have no other refuge. See Isa 1:23 Jer 5:28 .

A widow’ s raiment to wit, such a one as she hath daily and necessary use of, as being poor, as may appear by comparing this with Deu 24:12,13 , and with other places. But this concerns not rich persons, nor superfluous raiment.

Poole: Deu 24:18

Thou shalt remember to wit, affectionately and practically; and by the compassionate sense of others’ miseries, thou shalt make it evident that thou hast not forgotten thy own distresses and deliverances.

I command thee to do this thing I having thereby authority to command thee, and thou having obligations on that account, both to obey me, and to pity others in the same calamities which thou hast felt.

Poole: Deu 24:20

When thou beatest thine olive tree with staves, as they used to do to fetch down the olives.

Poole: Deu 25:1

A controversy about criminal matters, as it follows. They shall justify, i.e. acquit him from guilt and false accusations, and free him from punishment.

Condemn the wicked declare him guilty, and pass sentence of condemnation to suitable punishments upon him.

Poole: Deu 25:2

Worthy to be beaten which the Jews say was the case of all those crimes which the law commands to be punished, without expressing the kind or degree of the punishment.

Before his face that the punishment may be duly inflicted, without excess or defect, which otherwise might easily happen through the executioner’ s passion or partiality.

Poole: Deu 25:3

Not exceed: it seems not superstition, but prudent caution, when the Jews would not exceed thirty-nine stripes, 2Co 11:24 , lest through mistake or forgetfulness or eagerness they should go beyond their bounds, which they were commanded to keep, but they were not obliged to go to the utmost extent of them. Thy brother , who, though faulty and chastised, yet still is thy brother by nation, and probably by religion too.

Should seem vile unto thee i.e. should be made contemptible to his brethren, either by this cruel usage of him, as if he were a slave or brute beast; or by the deformity or infirmity of body which excessive beating might produce.

Poole: Deu 25:4

As the Gentiles used to do, having divers devices to keep them from eating when they trod out the corn, which they did in those parts and times by oxen, Hos 10:11 , either immediately by their hoofs, Isa 28:28 Mic 4:13 , or by drawing carts or other instruments over the corn, Isa 25:10 28:27 41:15 Amo 1:3 . Hereby God taught them humanity and kindness, even to their beasts that served them, Pro 12:10 , and much more to their servants or other men who laboured for them, and especially to their ministers, 1Co 9:9 .

Haydock: Deu 24:8

Leprosy. Do nothing which may expose you to the danger of being infected, and if you have the misfortune to contract it, obey the directions of the priests. (Calmet) ---

It seems from this and the following verse that God frequently punished disobedience to his ministers, as he did Mary [Miriam], (Numbers xii.,) by inflicting upon them this shameful disorder. (Haydock) ---

So he punished king Ozias, 2 Paralipomenon xxvi. (Menochius) ---

The design of this precept is, therefore, not so much to order people not to contract a disease, which they cannot perhaps always avoid, as to caution them against pride and rebellion. (Haydock)

Haydock: Deu 24:10

Pledge. This was left to the choice of the debtor, provided he gave sufficient. The Athenian and Roman laws allowed a person to search his neighbour's house, for what he had lost: but he was to enter covered only with a short garment round his middle, (Calmet) to prevent his taking away any thing which did not belong to him.

Haydock: Deu 24:12

Night, if it be a garment or bed covering, which may be necessary for the poor man. (Haydock) ---

By allowing the creditor to keep the pledge such a short time, God wished to discourage the taking of any from such as were in real distress. (Menochius) ---

The same regulation required, that if a necessary implement for labour, during the day time, was pledged, it should be returned in the morning. (Calmet) ---

This was done every day, to admonish the creditor and the debtor to exercise mercy and justice in their respective situations. The debtor was to remember to do his utmost in order to pay his debts. (St. Augustine, q. 41.) ---

These daily debts were not remitted in the sabbatic years, according to the Rabbins, whose opinion seems very hard and inconsistent. (Haydock) ---

Solomon advises not to stand bond for another's debts, Proverbs xx. 16., and xxii. 26. Many nations in the Indies allowed no action at law to recover debts, as the creditor ought to have taken his precautions before he parted with his money or merchandize. (Stobœus.; Strabo, xv.) (Calmet)

Haydock: Deu 24:13

Justice, or mercy, which never enters the breast of the unjust, Proverbs xii. 10. (Menochius)

Haydock: Deu 24:14

Hire. Hebrew, "Commit no violence (or fraud) towards an hired servant," Leviticus xix. 13. (Haydock)

Haydock: Deu 24:15

Maintaineth: encourageth him. (Calmet) ---

Septuagint, "in it he placeth his hope." (Haydock) ---

Day labourers are obliged to support themselves and families with their wages; (Menochius) so that if they agree to have them paid every day, it would be an injustice to detain them. (Haydock)

Haydock: Deu 24:16

Sin. Judges have no right to punish any but those who have transgressed. (Calmet) ---

God may for reasons known to himself, which cannot be unjust, visit the sins of the fathers upon their children; (Exodus xx. 5) and hence, (Josue vii.) he ordered the family of Achan to be involved in his punishment. Temporal sufferings, or death itself, are not however always a misfortune. They frequently prove a source of inconceivable blessings, Romans v. 3. (Haydock) ---

The Rabbins understand, that fathers and children are not to be received as witnesses against each other, (Onkelos) which seems foreign to the sense of the present law. (Calmet)

Haydock: Deu 24:17

Pervert. Thou shalt not pass an unjust sentence upon any one, particularly (Haydock) upon those who are least able to defend themselves. (Menochius)

Haydock: Deu 24:18

This thing. It is uncertain whether this refer to the preceding or to the following law. It may be applied to both, as the remembrance of the Egyptian slavery might teach God's people not to oppress, but rather to shew mercy to those in distress. As the same thing is however repeated, ver. 22, it seems more probable that the present verse forbids any oppression. (Haydock)

Haydock: Deu 24:19

Forget. The Rabbins say, that both the owner and the labourers must forget the sheaf: but his is a vain subtlety. (Calmet) ---

Josephus ([Antiquities?] iv. 8,) is more agreeable to the spirit of the law, when he (Haydock) observes that gleanings, and some of the fruit of the vine and olive trees, were to be left on purpose for the poor, Leviticus xix. 9. (Menochius)

Haydock: Deu 25:1

Heaven. Destroy him entirely, a sentence which Saul was ordered to put in execution, 1 Kings xv. (Haydock)

Haydock: Deu 25:2

Down, tying him to a low pillar; (Menochius) (Grotius) though many assert, that the criminal was forced to lie prostrate on the ground, as the Jews still do, in Germany, when they undergo this punishment. (Buxtorf, Syn. 20.) The Jews do not commonly give above 39 strokes, and double the number is inflicted on the back, from what fall upon the breast.

Haydock: Deu 25:3

Eyes. Hebrew, "depart covered with confusion (or more vile) before thy eyes." Hence the Jews do not consider this chastisement as ignominious. (Calmet)

Haydock: Deu 25:4

Not muzzle, &c. St. Paul understands this of the spiritual labourer in the church of God, who is not to be denied his maintenance, 1 Corinthians ix. 8, 9, 10. (Challoner) ---

Other labourers, and even beasts, must likewise be treated with humanity. It was formerly the custom in Egypt, Judea, Spain, &c., to have a clean spot in the field, round a tree, where, during the heat of the day, they spread the sheaves, and made oxen continually go round, to tread out the corn. Some had the ill nature to muzzle them, or to cover their mouths with dung; (Æliian iv. 25,) whence arose the proverb, "an ox in a heap" of corn, to denote a miser, who amidst plenty will not eat. (Suidas.) ---

Moses condemns this cruelty; as it is not just, says Josephus, to refuse these animals so small a recompence for the assistance which they afford us in procuring corn. (Calmet) ---

Besides this literal sense, God had principally in view the mystical one, which St. Paul unfolds to us. (Menochius) ---

Paine hence takes occasion to ridicule priests, who, he says, "preach up Deuteronomy, for Deuteronomy preaches up tithes." But this bok enjoins them no more that other books of Scripture, and common reason dictates that the labourer is worthy of his hire. If the artizan, &c., will not work for nothing, why should priests spend their lives and fortunes, for the benefit of the people, without deriving any advantage from them? Who has served in the wars at his own charge at any time? (1 Corinthians ix. 7.) Whether the mode of paying tithes be the most eligible for the support of God's ministers, is a question of smaller importance. It may at least plead a very high antiquity, (Haydock) as it was in force 400 years before the law of Moses. Abraham paid tithes to Melchisedeck, who was both king and priest; and Pisistratus received tithes from the people of Athens, to be expended in the public sacrifices, and for the general good. (Laertius in Solone.; Watson, let. 2.)

Gill: Deu 24:8

Take heed, in the plague of leprosy,.... Whether in the bodies of men, or in houses, or in garments, not to hide and conceal it; or, as Jarchi, weaken the signs of it, or cut out the bright spot; so the Targum of Jonathan:

that thou observe diligently, and do according to all the priests the Levites shall teach you: according to the laws and rules given in such cases, whether they order to shut up persons, houses, or clothes, or pronounce unclean or clean; in all things they were to do as they directed, which appeared to be agreeably to the said rules; for the judgment, management, and ordering of these things, belonged to the priests: of which see Lev 13:1,

as I commanded them, so shall ye observe to do: which shows the they were not to comply with their orders, and conform to them, any further than they agreed with the commands of God, and the instructions he had given them in the places referred to.

Gill: Deu 24:9

Remember what the Lord thy God did unto Miriam,.... Who was stricken with leprosy for speaking against Moses, and was shut up seven days; and they are reminded of this instance, partly to warn them against entertaining evil suspicions, and surmises of persons in power and authority, and speaking evil of them; and partly to expect that punishment would certainly be inflicted on them, should they be guilty of the same crime; nor should they think it hard, either to be smitten with leprosy, or to be shut up for it; since Miriam, a prophetess, and the sister of Moses, was so used; and that when

by the way, after that ye were come out of Egypt: when upon their journey, and were retarded in it, and obliged to stay at least seven days before they could proceed on in it; see Num 12:14.

Gill: Deu 24:10

When thou dost lend thy brother anything,.... Any sum of money he stands in need of, or demanded a debt of him, as Jarchi; money he is indebted to thee, which is the sense of the Septuagint version; and he is not able to pay it, but offers something: in pawn till he can pay it:

thou shall not go into his house to fetch his pledge; which would be an exercise of too much power and authority, to go into a neighbour's house, and take what was liked; and besides, as no doubt he would take the best, so he might take that which the poor man could not spare: and indeed, according to the Jewish canons ^k, he could not take any pledge at all, but with the knowledge, and by the leave, of the sanhedrim, or court of judicature.

Gill: Deu 24:11

Thou shall stand abroad,.... Without doors, in the street, as the Targum of Jonathan, while the borrower or debtor looks out, and brings forth what he can best spare as a pledge:

and the man to whom thou dost lend shall bring out the pledge abroad unto thee; now as, on the one hand, if the lender or creditor had been allowed to go in and take what he pleased for a pledge, he would choose the best; so, on the other hand, the borrower or debtor would be apt to bring the worst, what was of the least value and use; wherefore the Jews made it a rule that it should be of a middling sort, between both, lest it should be a discouragement and hinderance to lend upon pledges ^l.

Gill: Deu 24:12

And if the man be poor,.... Which may be thought to be the case of everyone that gives pledges for a debt he owes, or a sum of money he borrows; yet there might be a difference: some might be so very destitute of goods and raiment in their houses, that whatever they parted with was distressing to them, and they could not well do without it:

thou shalt not sleep with his pledge; nor keep it a night; but deliver it to him, before he went to bed, and laid himself down to sleep.

Gill: Deu 24:13

In any case thou shalt deliver him the pledge again, when the sun goeth down,.... If it was a night covering, as Jarchi remarks; but if it was his day clothes, he was to return it in the morning, when the sun arose; and this was to be done every day, which resist occasion a great deal of trouble, and the pledge of little use; so that it seems as though they might as well be without it as have it, and lend freely; but the Jews say, that there was an advantage by it; for it is said in answer to such a question,"of what profit is the pledge? by this means the debt is not released on the seventh year, (when all other debts were released, Deu 15:1) nor could the borrower dispose of his goods to his children, but payment was made from the pledge after his death ^m:''now this delivery of the pledge at sun setting was ordered:

that he may sleep in his own raiment; have his night covering to sleep in, his pillow, and bolster, and bedding to lie on, and bed clothes to cover him; and indeed the clothes they wore were made in such form, as would serve for covering to sleep in at night, as well as to wear in the day; and such is the clothing of the Arabs now, which they call "hykes"."The usual size of them (Dr. Shaw says ⁿ), is six yards long, and five or six feet broad, serving the Arab for a complete dress in the day; and as they "sleep in their raiment", it serves likewise for his bed and covering by night:"

and bless thee: for using him so mercifully and kindly, as to return him his pledge, which is so necessary to his comfortable repose in the night; and not only will he praise him, and speak well of him for it, and give him thanks; but will pray to God to bless him in soul, body, and estate, for such kindness shown him:

and it shall be righteousness unto thee before the Lord thy God; not his justifying righteousness before God, for by the deeds of the law shall no flesh living be justified in his sight; but it shall be owned and approved of as a good and righteous action, and answerable to the intention of this law, which is, that mercy should be shown to persons in distress; in which sense the word "righteousness" is sometimes used, even for a merciful action, Psa 112:9; so alms is called δικαιοσυνη, "righteousness", Mat 6:1, in some copies.

Gill: Deu 24:14

Thou shall not oppress an hired servant,.... That is hired by the day, as appears by Deu 24:15; though the law may include such as are hired by the week, or month, or year; neither of whom are to be oppressed by any means, and chiefly by detaining their wages; so the Jerusalem Targum explains the phrase,"ye shall not detain by force the hire of the hired servant;''nor by fraud, as in Jam 5:4,

that is poor and needy; and so cannot bear the lest oppression of this kind, nor to have his wages detained from him any time, and much less wholly to be defrauded of them:

whether he be of thy brethren; an Israelite, and so a brother both by nation and religion:

or of thy strangers that are in thy land, within thy gates; Jarchi interprets this, both of proselytes of righteousness, and of proselytes of the gate; which latter are plainly described by this clause, and the former must be included; for, if proselytes of the gate are not to be oppressed, much less proselytes of righteousness, who were in all respects as Israelites, the same law was to them both. Jarchi says, the phrase "in thy land" is intended to comprehend the hire of beasts, and of vessels; and these in the Misnah ^o are said to be comprehended in this precept, as well as the hire of man.

Gill: Deu 24:15

At his day thou shalt give him his hire,.... At the close of the day, when his work is done, the hire agreed for must be paid him; and, by the same rule, all such that were hired by the week, month, or year, were to have their wages paid them at the day their time was up:

neither shall the sun go down upon it; it was to be paid before sun setting, or at it; see Lev 19:13,

for he is poor, and setteth his heart upon it; being poor, he cannot wait any longer for the payment of it; his personal and family wants are such as require immediate payment; and besides, he has been eagerly expecting it, and earnestly desiring it, that he may satisfy the craving necessities of himself and family; and therefore it would be a great balk and disappointment to him to have his wages detained:

lest he cry against thee to the Lord; having none to apply unto but him, who is the patron of the poor and needy, not being able to help himself, nor having interest in any to interpose on his behalf; and his cry, and the cry of his hire too, enter into the ears of the Lord of hosts, and is regarded by him, Jam 5:4,

and it be sin unto thee: be imputed to him, the guilt charged on him, and punishment inflicted for it.

Gill: Deu 24:16

The fathers shall not be put to death for the children,.... By the civil magistrates, for sins committed by them of a capital nature, and which are worthy of death:

neither shall the children be put to death for the fathers; for sins committed by them that deserve it:

every man shall be put to death for his own sin: which is but just and reasonable; see Eze 18:4; which is no contradiction to Exo 20:5; that respects what God himself would do, this what Israel, or the civil magistrates in it, should do; this is a command on Israel, as Aben Ezra observes; that the declaration of the sovereign Being, who is not bound by any law. Jarchi interprets these words differently, as that the one should not be put to death by the testimony of the other; and it is a rule with the Jews,"that an oath of witness is taken of men, and not of women; of those that are not akin, and not of those that are nearly related ^p:''on which one of the commentators observes ^q that such that are near akin are not fit to bear testimony, because it is written, "the father shall not be put to death for the children"; that is, for the testimony of the children. Jarchi indeed mentions the other sense, for the sins of the children, which has been given, and is undoubtedly the true sense of the text. The Targum of Jonathan gives both;"fathers should not be put to death, neither by the testimony, nor for the sins of the children; and children shall not be put to death, neither by the testimony, nor for the sins of fathers; but every man shall be put to death for his own sin by proper witnesses.''

Gill: Deu 24:17

Thou shalt not pervert the judgment of the stranger, nor of the fatherless,.... Who are unable to defend themselves, and have but few, if any, to take their part; and therefore particular care should be taken by judges and civil magistrates to do them justice, or God will require it of them:

nor take a widow's raiment to pledge; nor anything else, as her ox or cow, Job 24:3; according to the Jewish canons ^r, of a widow, whether she is poor or rich, a pledge is not taken; the reason given for which is, that it would raise an ill suspicion, and cause an evil report of her among her neighbours ^s; and which is suggested by the Targum of Jonathan"neither shall any of you take for a pledge the raiment of a widow, lest wicked neighbours should arise, and bring an evil report upon her, when ye return the pledge unto her.''But no doubt a poor widow is meant, and the design of the law is mercy to her, and that she might not be distressed by taking that from her she needed.

Gill: Deu 24:18

But thou shalt remember that thou wast a bondman in Egypt,.... The remembrance of which may cause sympathy with persons in distress; particularly the stranger, the fatherless, and the widow:

and the Lord thy God redeemed thee thence; the Targum of Jonathan,"the Word of the Lord thy God;''which, as it was an act of great kindness and mercy in God to them, taught them, and laid them under obligation to show favour to their fellow creatures in distress:

therefore I command thee to do this thing: not to pervert the judgment of the stranger and fatherless, nor take a widow's raiment for a pledge; and it may be carried further into the context, and respect the laws about the pledge of the poor man, and giving the hired servant his wages in due time.

Gill: Deu 24:19

When thou cuttest down thine harvest in thy field,.... Whether barley harvest or wheat harvest, when either of them are ripe for cutting, mowing, or reaping, and are cutting down:

and hast forgot a sheaf in the field; Jarchi says the phrase "in the field" is to include standing corn, some of which is forgotten in cutting down, and so is subject to this law as well as a sheaf; and a sheaf claimed by this name is one that is forgotten both by the workman and the owner; if by the one and not by the other, it could not be so called. The canon runs thus ^t,"a sheaf which the workmen forget, and not the owner, or the owner forgets, and not the workman, before which the poor stand, or is covered with straw or stubble, is not a forgotten sheaf.''And about this they have various other rules;"a sheaf that is near the gate (of a field), or to an heap (of sheaves), or to oxen, or to instruments, and left, the house of Shammai say it is not to be reckoned a forgotten sheaf; but the house of Hillell say it is;--two sheaves are reckoned forgotten, three are not; a sheaf in which there are two seahs (about a peck and a half), and they leave it, it is not reckoned forgotten ^u:"

thou shall not go again to fetch it; which supposes a remembrance of it, or some intelligence about it when at home, and after the field has been cleared, and all carried in but this sheaf; then the owner might not go nor send to fetch it: the beginnings of the rows, they say, show when a sheaf is forgotten, or not; particularly the adverse sheaf, or that over against it, shows it ^w; so Jarchi:

it shall be for the stranger; or proselyte; the proselyte of righteousness; of this there is no doubt, but it seems to be for the proselyte of the gate also:

for the fatherless and for the widow; which of them soever should first find it:

that the Lord thy God may bless thee in all the work of thine hands; in the culture of their ground the next year, and give them large and fruitful crops; they either purposely leaving the sheaf for the poor, or however suffer them to take it unmolested when found by them. The Targum of Jonathan is, "that the word of the Lord thy God may bless thee", &c.

Gill: Deu 24:20

When thou beatest thine olive tree,.... With sticks and staves, to get off the olives when ripe:

thou shall not go over the boughs again; to beat off some few that may remain; they were not nicely to examine the boughs over again, whether there were any left or not:

it shall be for the stranger, for the fatherless, and for the widow; who might come into their oliveyards after the trees had been beaten, and gather what were left.

Gill: Deu 24:21

When thou gatherest the grapes of thy vineyard,.... Which was done much about the same time that the olives were gathered, and both after wheat harvest, about the latter end of June, or beginning of July; for they were more forward in those hot countries:

thou shall not glean it afterwards; go over the vines a second time, to pick off every berry or bunch that escaped them at first gathering:

it shall be for the stranger, for the fatherless, and for the widow; as the forgotten sheaf, and the olive berries left; these are all supposed to be poor persons, otherwise no doubt there were strangers, and fatherless persons, and widows, in good circumstances; who, as they needed not, so neither would give themselves the trouble, but think it beneath them to go into fields, oliveyards, and vineyards, to gather what was left by the owners. These laws were made in favour of the poor, that mercy and kindness might be showed to them, and that they might have a taste of all the fruits of the earth.

Gill: Deu 24:22

And thou shalt remember that thou wast a bondman in the land of Egypt,.... When they would have been glad to have enjoyed the like favours, as small as they might seem to be, even to glean in their fields, vineyards, and oliveyards:

therefore I command thee to do this thing; to suffer the poor to take the forgotten sheaf, and to come into their oliveyards and vineyards, and gather what olives and grapes remained after the first beating of the one, and the ingathering of the other.

Gill: Deu 25:1

If there be a controversy between men,.... Between two or more:

and they come unto judgment; into a court of judicature, bring their cause thither:

that the judges may judge them; who were never less than three; the great sanhedrim at Jerusalem consisted of seventy one, the lesser court was of twenty three, and the least of all three only:

then they shall justify the righteous, and condemn the wicked: acquit the one, whose cause is good, and condemn the other to punishment, who is guilty of a crime, and as that deserves; which is to do righteous judgment; the contrary to this is an abomination to the Lord, Pro 17:15.

Gill: Deu 25:2

And it shall be, if the wicked man be worthy to be beaten,.... There were four kinds of death criminals were put to by the Jews, stoning, strangling, burning, and slaying with the sword; and such crimes not as severe as these were punished with beating or scourging; and who they were that were worthy to be beaten is at large set forth in the Misnic treatise called Maccoth ^x, or "stripes", which are too many to be transcribed. Maimonides says ^y, that all negative precepts in the law, for the breach of which men are guilty of cutting off, but not of death by the sanhedrim, are to be beaten. They are in all twenty one, and so all deserving of death by the hand of heaven; and they are eighteen, and all negative precepts of the law broken, for which there is neither cutting off nor death by a court of judicature, for these men are to be beaten, and they are one hundred and sixty eight; and all that are to be beaten are found to be two hundred and seven:

that the judge shall cause him to lie down; which seems to be on the floor of the court, since it was to be done immediately, and in the presence of the judge; and the Jews gather ^z from hence, that he was to be beaten neither standing, nor sitting, but bowed; that is, ye shall command or order him to lie down, or to fall upon the ground with his face towards it:

and to be beaten before his face; in the presence of the judge, that the sentence might be properly executed, neither exceeded not diminished; and indeed all the judges were to be present, especially the bench of three; while he was beating, the chief of the judges read the passage in Deu 28:58; and he that was next to him counted the strokes, and the third at every blow said Smite ^a: of the manner of beating or scourging; see Gill on Mat 10:17,

according to his fault, by a certain number; as his crime and wickedness was more or less heinous, more or fewer stripes were to be laid on him; as ten or twenty, fewer or more, according to the nature of his offence, as Aben Ezra observes, only he might not add above forty; though he says there are some who say that according to his fault the stripes are larger or lesser, but all of them in number forty.

Gill: Deu 25:3

Forty stripes he may give him, and not exceed,.... And that this number might not be exceeded, it is ordered by the Jewish canons that only thirty nine should be given; for it is asked ^b,"with how many stripes do they beat him? with forty, save one, as it is said, in number "forty" that is, in the number which is next to forty;''this they make out by joining the last word of Deu 25:2 with the first of this; and that this was an ancient sense of the law, and custom upon it, appears by the execution of it on the Apostle Paul; who was not indulged, but suffered the extremity of it as it was then understood; see Gill on 2Co 11:24; moreover, that they might not exceed this number, they used to make a scourge of three lashes, so that every strike they fetched with it was reckoned for three stripes, and thirteen of them made thirty nine; wherefore if they added another stroke, it would have exceeded the number of stripes by two:

lest if he should exceed, and beat him above these with many stripes; they might diminish them, if a man was weak, and not able to bear them; but they might not exceed them, if a man was as strong as Samson, as Maimonides ^c says:

then thy brother should seem vile unto thee; as if he was a beast, and not a man, and much less a brother. The Targum of Jonathan is,"lest he be in danger, and thy brother be vile;''lest he be in danger of his life, and become vile, as a dead carcass; so the apostle calls dead bodies "vile bodies", Phi 3:21; or in danger of being maimed, and becoming lame or deformed, and so be contemptible: and this punishment of beating with the Jews was not reckoned, according to their writers, reproachful, and as fixing a brand of infamy upon a person; but they were still reckoned brethren, and restored to their former dignities, whatsoever they possessed; so Maimonides ^d says,"whoever commits a crime, and is beaten, he returns to his dignity, as it is said, "lest thy brother be vile in thine eyes"; when he is beaten, lo, he is thy brother; an high priest, that commits a crime, is beaten by three (i.e. a bench of three judges, by their order), as the rest of all the people, and he returns to his grandeur; but the head of the session (or court of judicature), that commits a crime, they beat him, but he does not return to his principality, nor even return to be as one of the rest of the sanhedrim; for they ascend in holiness, but do not descend.''And yet Josephus represents it as a most infamous and scandalous punishment, as one would think indeed it should be; his words are ^e, speaking of the laws concerning travellers being allowed to gather grapes, and pluck ears of corn as they passed;"he that does contrary to these laws receives forty stripes, save one, with a public scourge; a free man undergoes this most filthy (or disgraceful) punishment, because for the sake of gain he reproaches his dignity.''

Gill: Deu 25:4

Thou shall not muzzle the ox when he treadeth out the corn. As oxen are used in ploughing, so likewise in treading or beating out the corn; of the manner of which; see Gill on 1Co 9:9; now while it was thus employed, it might not be restrained by any means from eating the corn as it had an opportunity, either by a muzzle put over its mouth, or other ways. The Gentiles had several ways of restraining their cattle from eating, while they thus made use of them, to which this law is opposed. Maimonides ^f has collected several or them together, as prohibited by it; as putting a thorn into its mouth, causing a lion to lie down by it, or causing its calf to lie down without, or spreading a skin on the top of the corn, that so it may not eat. Aelianus ^g relates a very particular way of hindering oxen from eating at such times, used some countries, which was this; that oxen might not eat of the ears of corn, in a floor where they were trod out, they used to besmear their nostrils with cows' dung, which was so disagreeable to the creature, that it would not taste anything though pressed with famine. This law is not to be limited to the ox only, or to this peculiar work assigned it; but, as Jarchi says, respects any sort of cattle, and whatsoever work that has food in it, none of them being to be restrained from eating while at work: and this law was not made for the creatures only, but for men also; and especially for the sake of ministers of the word; who for their strength, labour, and industry, are compared to oxen, and ought to be comfortably supported and maintained on account of their work; for the illustration and confirmation of which this passage is twice produced; see Gill on 1Co 9:9; See Gill on 1Co 9:10; See Gill on 1Ti 5:17; See Gill on 1Ti 5:18.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 24:8

¹ tn Heb “to watch carefully and to do.”

NET Notes: Deu 24:9

¹ sn What the Lord your God did to Miriam. The reference is to Miriam’s having contracted leprosy because of her intemperate challenge to Moses’ leadership (Num 12:1-15). The purpose for the allusion here appears to be the assertion of the theocratic leadership of the priests who, like Moses, should not be despised.

NET Notes: Deu 24:10

¹ tn Heb “his pledge.” This refers to something offered as pledge of repayment, i.e., as security for the debt.

NET Notes: Deu 24:11

¹ tn Heb “his pledge.”

NET Notes: Deu 24:12

¹ tn Heb “may not lie down in his pledge.” What is in view is the use of clothing as guarantee for the repayment of loans, a matter already addressed elsewhere (Deut 23:19-20; 24:6; cf. Exod 22:25-26; Lev 25:35-37). Cf. NAB “you shall not sleep in the mantle he gives as a pledge”; NRSV “in the garment given you as the pledge.”

NET Notes: Deu 24:13

¹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “by all means.”

² tn Or “righteous” (so NIV, NLT).

NET Notes: Deu 24:14

¹ tn Heb “your brothers,” but not limited only to actual siblings; cf. NASB “your (+ own NAB) countrymen.”

² tn Heb “who are in your land in your gates.” The word “living” is supplied in the translation for stylistic reasons.

NET Notes: Deu 24:16

¹ tn Heb “sons” (so NASB; twice in this verse). Many English versions, including the KJV, read “children” here.

NET Notes: Deu 24:19

¹ tn Heb “in the field.”

² tn Heb “of your hands.” This law was later applied in the story of Ruth who, as a poor widow, was allowed by generous Boaz to glean in his fields (Ruth 2:1-13).

NET Notes: Deu 24:20

¹ tn Heb “knock down after you.”

NET Notes: Deu 24:21

¹ tn Heb “glean after you.”

NET Notes: Deu 25:1

¹ tn Heb “men.”

² tn Heb “they”; the referent (the judges) has been specified in the translation for clarity.

³ tn Heb “declare to be just”; KJV, NASB “justify the righteous”; NAB, NIV “acquitting the innocent.”

⁴ tn Heb “declare to be evil”; NIV “condemning the guilty (+ party NAB).”

NET Notes: Deu 25:2

¹ tn Heb “and it will be.”

² tn Heb “if the evil one is a son of smiting.”

³ tn Heb “according to his wickedness, by number.”

NET Notes: Deu 25:3

¹ tn Heb “he”; the referent (the judge) has been specified in the translation for clarity.

² tn Heb “Forty blows he may strike him”; however, since the judge is to witness the punishment (v. 2) it is unlikely the judge himself administered it.

³ tn Heb “your brothers” but not limited only to an actual sibling; cf. NAB) “your kinsman”; NRSV, NLT “your neighbor.”

NET Notes: Deu 25:4

¹ tn Heb “an.” By implication this is one’s own animal.

Geneva Bible: Deu 24:10

When thou dost lend thy brother any thing, thou shalt not go ^{( e )} into his house to fetch his pledge.

^{( e )} As though you would appoint what to have, but shall receive what be may spare.

Geneva Bible: Deu 24:13

In any case thou shalt deliver him the pledge again when the sun goeth down, that he may sleep in his own raiment, and bless thee: and it shall be righteousness unto thee ^{( f )} before the LORD thy God.

^{( f )} Though he would be unthankful, yet God will not forget it.

Geneva Bible: Deu 24:17

Thou shalt not pervert the judgment of the ^{( g )} stranger, [nor] of the fatherless; nor take a widow's raiment to pledge:

^{( g )} Because the world valued these people least, therefore God has most care over them.

Geneva Bible: Deu 24:22

And thou shalt remember that thou wast ^{( h )} a bondman in the land of Egypt: therefore I command thee to do this thing.

^{( h )} God judged them not mindful of his beasts, unless they were beneficial to others.

Geneva Bible: Deu 25:1

If there be a controversy between men, and they come unto judgment, ^{( a )} that [the judges] may judge them; then they shall justify the righteous, and condemn the wicked.

^{( a )} Whether there is a plaintiff or not, the magistrates should try our faults, and punish according to the crime.

Geneva Bible: Deu 25:2

And it shall be, if the wicked man [be] worthy to be beaten, that the judge shall cause him to lie down, ^{( b )} and to be beaten before his face, according to his fault, by a certain number.

^{( b )} When the crime does not deserve death.

Geneva Bible: Deu 25:3

^{( c )} Forty stripes he may give him, [and] not exceed: lest, [if] he should exceed, and beat him above these with many stripes, then thy brother should seem vile unto thee.

^{( c )} The superstition Jews later removed one, (2Co 11:24).

Commentary -- Verse Range Notes

TSK Synopsis: Deu 24:1-22

1 Of divorce.

5 A new married man goes not to war.

6 Of pledges.

7 Of man-stealers.

8 Of leprosy.

10 Of pledges.

14 The hire is to be given.

16 Of justice.

19 Of charity.

TSK Synopsis: Deu 25:1-19

1 Stripes must not exceed forty.

4 The ox is not to be muzzled.

5 Of raising seed unto a brother.

11 Of the immodest woman.

13 Of unjust weights and measures.

17 The memory of Amalek is to be blotted out.

MHCC: Deu 24:5-13

It is of great consequence that love be kept up between husband and wife; that they carefully avoid every thing which might make them strange one to another. Man-stealing was a capital crime, which could not be settled, as other thefts, by restitution. The laws concerning leprosy must be carefully observed. Thus all who feel their consciences under guilt and wrath, must not cover it, or endeavour to shake off their convictions; but by repentance, and prayer, and humble confession, take the way to peace and pardon. Some orders are given about pledges for money lent. This teaches us to consult the comfort and subsistence of others, as much as our own advantage. Let the poor debtor sleep in his own raiment, and praise God for thy kindness to him. Poor debtors ought to feel more than commonly they do, the goodness of creditors who do not take all the advantage of the law against them, nor should this ever be looked upon as weakness.

MHCC: Deu 24:14-22

It is not hard to prove that purity, piety, justice, mercy, fair conduct, kindness to the poor and destitute, consideration for them, and generosity of spirit, are pleasing to God, and becoming in his redeemed people. The difficulty is to attend to them in our daily walk and conversation.

MHCC: Deu 25:1-3

Every punishment should be with solemnity, that those who see it may be filled with dread, and be warned not to offend in like manner. And though the criminals must be shamed as well as put to pain, for their warning and disgrace, yet care should be taken that they do not appear totally vile. Happy those who are chastened of the Lord to humble them, that they should not be condemned with the world to destruction.

MHCC: Deu 25:4

This is a charge to husbandmen. It teaches us to make much of the animals that serve us. But we must learn, not only to be just, but kind to all who are employed for the good of our better part, our souls, 1Co 9:9.

Matthew Henry: Deu 24:5-13

Here is, I. Provision made for the preservation and confirmation of love between new-married people, Deu 24:5. This fitly follows upon the laws concerning divorce, which would be prevented if their affection to each other were well settled at first. If the husband were much abroad from his wife the first year, his love to her would be in danger of cooling, and of being drawn aside to others whom he would meet with abroad; therefore his service to his country in war, embassies, or other public business that would call him from home, shall be dispensed with, that he may cheer up the wife that he has taken. Note, 1. It is of great consequence that love be kept up between husband and wife, and that every thing be very carefully avoided which might make them strange one to another, especially at first; for in that relation, where there is not the love that should be, there is an inlet ready to abundance of guilt and grief. 2. One of the duties of that relation is to cheer up one another under the cares and crosses that happen, as helpers of each other's joy; for a cheerful heart does good like a medicine.

II. A law against man-stealing, Deu 24:7. It was not death by the law of Moses to steal cattle or goods; but to steal a child, or a weak and simple man, or one that a man had in his power, and to make merchandize of him, this was a capital crime, and could not be expiated, as other thefts, by restitution - so much is a man better than a sheep, Mat 12:12. It was a very heinous offence, for, 1. It was robbing the public of one of its members. 2. It was taking away a man's liberty, the liberty of a free-born Israelite, which was next in value to his life. 3. It was driving a man out from the inheritance of the land, to the privileges of which he was entitled, and bidding him go serve other gods, as David complains against Saul, 1Sa 26:19.

III. A memorandum concerning the leprosy, Deu 24:8, Deu 24:9. 1. The laws concerning it must be carefully observed. The laws concerning it we had, Lev 13:14. They are here said to be commanded to the priests and Levites, and therefore are not repeated in a discourse to the people; but the people are here charged, in case of leprosy, to apply to the priest according to the law, and to abide by his judgment, so far as it agreed with the law and the plain matter of fact. The plague of leprosy being usually a particular mark of God's displeasure for sin, he in whom the signs of it did appear ought not to conceal it, nor cut out the signs of it, nor apply to the physician for relief; but he must go to the priest, and follow his directions. Thus those that feel their consciences under guilt and wrath must not cover it, nor endeavour to shake off their convictions, but by repentance, and prayer, and humble confession, take the appointed way to peace and pardon. 2. The particular case of Miriam, who was smitten with leprosy for quarrelling with Moses, must not be forgotten. It was an explication of the law concerning the leprosy. Remember that, and, (1.) "Take heed of sinning after the similitude of her transgression, by despising dominions and speaking evil of dignities, lest you thereby bring upon yourselves the same judgment."(2.) "If any of you be smitten with a leprosy, expect not that the law should be dispensed with, nor think it hard to be shut out of the camp and so made a spectacle; there is no remedy: Miriam herself, though a prophetess and the sister of Moses, was not exempted, but was forced to submit to this severe discipline when she was under this divine rebuke."Thus David, Hezekiah, Peter, and other great men, when they had sinned, humbled themselves, and took to themselves shame and grief; let us not expect to be reconciled upon easier terms.

IV. Some necessary orders given about pledges for the security of money lent. They are not forbidden to take such securities as would save the lender from loss, and oblige the borrower to be honest; but, 1. They must not take the millstone for a pledge (Deu 24:6), for with that they ground the corn that was to be bread for their families, or, if it were a public mill, with it the miller got his livelihood; and so it forbids the taking of any thing for a pledge by the want of which a man was in danger of being undone. Consonant to this is the ancient common law of England, which provides that no man be distrained of the utensils or instruments of his trade or profession, as the axe of a carpenter, or the books of a scholar, or beasts belonging to the plough, as long as there are other beasts of which distress may be made ( Coke, 1 Inst. fol. 47). This teaches us to consult the comfort and subsistence of others as much as our own advantage. That creditor who cares not though his debtor and his family starve, nor is at all concerned what become of them, so he may but get his money or secure it, goes contrary, not only to the law of Christ, but even to the law of Moses too. 2. They must not go into the borrower's house to fetch the pledge, but must stand without, and he must bring it, Deu 24:10, Deu 24:11. The borrower (says Solomon) is servant to the lender; therefore lest the lender should abuse the advantage he has against him, and improve it for his own interest, it is provided that he shall take not what he pleases, but what the borrower can best spare. A man's house is his castle, even the poor man's house is so, and is here taken under the protection of the law. 3. That a poor man's bed-clothes should never be taken for a pledge, Deu 24:12, Deu 24:13. This we had before, Exo 22:26, Exo 22:27. If they were taken in the morning, they must be brought back again at night, which is in effect to say that they must not be taken at all. "Let the poor debtor sleep in his own raiment, and bless thee,"that is, "pray for thee, and praise God for thy kindness to him."Note, Poor debtors ought to be sensible (more sensible than commonly they are) of the goodness of those creditors that do not take all the advantage of the law against them, and to repay their kindnesses by their prayers for them, when they are not in a capacity to repay it in any other way. "Nay, thou shalt not only have the prayers and good wishes of thy poor brother, but it shall be righteousness to thee before the Lord thy God, "that is, "It shall be accepted and rewarded as an act of mercy to thy brother and obedience to thy God, and an evidence of thy sincere conformity to the law. Though it may be looked upon by men as an act of weakness to deliver up the securities thou hast for thy debt, yet it shall be looked upon by thy God as an act of goodness, which shall in no wise lose its reward."

Matthew Henry: Deu 24:14-22

Here, I. Masters are commanded to be just to their poor servants, Deu 24:14, Deu 24:15. 1. They must not oppress them, by overloading them with work, by giving them undue and unreasonable rebukes, or by withholding from them proper maintenance. A servant, though a stranger to the commonwealth of Israel, must not be abused: "For thou wast a bondman in the land where thou wast a stranger (Deu 24:18), and thou knowest what a grievous thing it is to be oppressed by a task-master, and therefore, in tenderness to those that are servants and strangers, and in gratitude to that God who set thee at liberty and settled thee in a country of thy own, thou shalt not oppress a servant. "Let not masters be tyrants to their servants, for their Master is in heaven. See Job 31:13. 2. They must be faithful and punctual in paying them their wages: " At his day thou shalt give him his hire, not only pay it in time, without further delay. As soon as he had done his day's work, if he desire it, let him have his day's wages,"as those labourers (Mat 20:8) when evening had come. he that works by day-wages is supposed to live from hand to mouth, and cannot have tomorrow's bread for his family till be is paid for this day's labour. If the wages be withheld, (1.) It will be grief to the servant, for, poor man, he sets his heart upon it,. or, as the word is, he lifts up his soul to it, he is earnestly desirous of it, as the reward of his work (Job 7:2), and depends upon it as the gift of God's providence for the maintenance of his family. A compassionate master, though it should be somewhat inconvenient to himself, would not disappoint the expectation of a poor servant that was so fond to think of receiving his wages. But that is not the worst. (2.) It will be guilt to the master. "The injured servant will cry against thee to the Lord; since he has no one else to appeal to, he will lodge his appeal in the court of heaven, and it will be sin to thee."Or, if he do not complain, the cause will speak for itself, the " hire of the labourers which is kept back by fraud will itself cry, "Jam 5:4. It is a greater sin than most people think it is, and will be found so in the great day, to put hardships upon poor servants, labourers, and workmen, that we employ. God will do them right if men do not.

II. Magistrates and judges are commanded to be just in their administrations. 1. In those which we call pleas of the crown a standing rule is here given, that the fathers shall not be put to death for the children, nor the children for the fathers, Deu 24:16. If the children make themselves obnoxious to the law, let them suffer for it, but let not the parents suffer either for them or with them; it is grief enough to them to see their children suffer: if the parents be guilty, let them die for their own sin; but though God, the sovereign Lord of life, sometimes visits the iniquity of the fathers upon the children, especially the sin of idolatry, and when he deals with nations in their national capacity, yet he does not allow men to do so. Accordingly, we find Amaziah sparing the children, even when the fathers were put to death for killing the king, 2Ki 14:6. It was in an extraordinary case, and no doubt by special direction from heaven, that Saul's sons were put to death for his offence, and they died rather as sacrifices than as malefactors, 2Sa 21:9, 2Sa 21:14. 2. In common pleas between party and party, great care must be taken that none whose cause was just should fare the worse for their weakness, nor for their being destitute of friends, as strangers, fatherless, and widows (Deu 24:17): " Thou shalt not pervert their judgment, nor force them to give their very raiment for a pledge, by defrauding them of their right."Judges must be advocates for those that cannot speak for themselves and have no friends to speak for them.

III. The rich are commanded to be kind and charitable to the poor. Many ways they are ordered to be so by the law of Moses. The particular instance of charity here prescribed is that they should not be greedy in gathering in their corn, and grapes, and olives, so as to be afraid of leaving any behind them, but be willing to overlook some, and let the poor have the gleanings, v. 19-22. 1. "Say not, 'It is all my own, and why should not I have it?' But learn a generous contempt of property in small matters. One sheaf or two forgotten will make thee never the poorer at the year's end, and it will do somebody good, if thou have it not."2. "Say not, ' What I give I will give, and know whom I give it to, why should I leave it to be gathered by I know not whom, that will never thank me.' But trust God's providence with the disposal of thy charity, perhaps that will direct it to the most necessitous."Or, "Thou mayest reasonably think it will come to the hands of the most industrious, that are forward to seek and gather that which this law provides for them."3. "Say not, 'What should the poor do with grapes and olives? It is enough for them to have bread and water;' for, since they have the same senses that the rich have, why should not they have some little share of the delights of sense?"Boaz ordered handfuls of corn to be left on purpose for Ruth, and God blessed him. All that is left is not lost.

Matthew Henry: Deu 25:1-4

Here is, I. A direction to the judges in scourging malefactors, Deu 25:1-3. 1. It is here supposed that, if a man be charged with a crime, the accuser and the accused ( Actor and Reus ) should be brought face to face before the judges, that the controversy may be determined. 2. If a man were accused of a crime, and the proof fell short, so that the charge could not be made out against him by the evidence, then he was to be acquitted: " Thou shalt justify the righteous, "that is, "him that appears to the court to be so."If the accusation be proved, then the conviction of the accused is a justification of the accuser, as righteous in the prosecution. 3. If the accused were found guilty, judgment must be given against him: "Thou shalt condemn the wicked; "for to justify the wicked is as much an abomination to the Lord as it is to condemn the righteous, Pro 17:15. 4. If the crime were not made capital by the law, then the criminal must be beaten. A great many precepts we have met with which have not any particular penalty annexed to them, the violation of most of which, according to the constant practice of the Jews, was punished by scourging, from which no person's rank or quality did exempt him if he were a delinquent, but with this proviso, that he should never be upbraided with it, nor should it be looked upon as leaving any mark of infamy or disgrace upon him. The directions here given for the scourging of criminals are, (1.) That it be done solemnly; not tumultuously through the streets, but in open court before the judge's face, and with so much deliberation as that the stripes might be numbered. The Jews say that while execution was in doing the chief justice of the court read with a loud voice Deu 28:58, Deu 28:59, and Deu 29:9, and concluded with those words (Psa 78:38), But he, being full of compassion, forgave their iniquity. Thus it was made a sort of religious act, and so much the more likely to reform the offender himself and to be a warning to others. (2.) That it be done in proportion to the crime, according to his fault, that some crimes might appear, as they are, more heinous than others, the criminal being beaten with many stripes, to which perhaps there is an allusion, Luk 12:47, Luk 12:48. (3.) That how great soever the crime were the number of stripes should never exceed forty, Deu 25:3. Forty save one was the common usage, as appears, 2Co 11:24. It seems, they always gave Paul as many stripes as ever they gave to any malefactor whatsoever. They abated one for fear of having miscounted (though one of the judges was appointed to number the stripes), or because they would never go to the utmost rigour, or because the execution was usually done with a whip of three lashes, so that thirteen stripes (each one being counted for three) made up thirty-nine, but one more by that reckoning would have been forty-two. The reason given for this is, lest thy brother should seem vile unto thee. He must still be looked upon as a brother (2Th 3:15), and his reputation as such was preserved by this merciful limitation of his punishment. It saves him from seeming vile to his brethren, when God himself by his law takes this care of him. Men must not be treated as dogs; nor must those seem vile in our sight to whom, for aught we know, God may yet give grace to make them precious in his sight.

II. A charge to husbandmen not to hinder their cattle from eating when they were working, if meat were within their reach, Deu 25:4. This instance of the beast that trod out the corn (to which there is an allusion in that of the prophet, Hos 10:11) is put for all similar instances. That which makes this law very remarkable above its fellows (and which countenances the like application of other such laws) is that it is twice quoted in the New Testament to show that it is the duty of the people to give their ministers a comfortable maintenance, 1Co 9:9, 1Co 9:10, and 1Ti 5:17, 1Ti 5:18. It teaches us in the letter of it to make much of the brute-creatures that serve us, and to allow them not only the necessary supports for their life, but the advantages of their labour; and thus we must learn not only to be just, but kind, to all that are employed for our good, not only to maintain but to encourage them, especially those that labour among us in the word and doctrine, and so are employed for the good of our better part.

Keil-Delitzsch: Deu 24:6-9

Various Prohibitions . - Deu 24:6. " No man shall take in pledge the handmill and millstone, for he (who does this) is pawning life ." רחים , the handmill; רכב , lit., the runner, i.e., the upper millstone. Neither the whole mill nor the upper millstone was to be asked for as a pledge, by which the mill would be rendered useless, since the handmill was indispensable for preparing the daily food for the house; so that whoever took them away injured life itself, by withdrawing what was indispensable to the preservation of life. The mill is mentioned as one specimen of articles of this kind, like the clothing in Exo 22:25-26, which served the poor man as bed-clothes also. Breaches of this commandment are reproved in Amo 2:8; Job 22:6; Pro 20:16; Pro 22:27; Pro 27:13.

Deu 24:7-9

Repetition of the law against man-stealing (Exo 21:16). - Deu 24:8, Deu 24:9. The command, "Take heed by the plague of leprosy to observe diligently and to do according to all that the priests teach thee," etc., does not mean, that when they saw signs of leprosy they were to be upon their guard, to observe everything that the priests directed them, as Knobel and many others suppose. For, in the first place, the reference to the punishment of Miriam with leprosy is by no means appropriate to such a thought as this, since Miriam did not act in opposition to the priests after she had been smitten with leprosy, but brought leprosy upon herself as a punishment, by her rebellion against Moses (Num 12:10.). And in the second place, this view cannot be reconciled with בּנגע השּׁמר , since השּׁמר with בּ , either to be upon one's guard against (before) anything (2Sa 20:10), or when taken in connection with בּנפשׁ , to beware by the soul, i.e., for the sake of the worth of the soul (Jer 17:21). The thought here, therefore, is, "Be on thy guard because of the plague of leprosy,"i.e., that thou dost not get it, have to bear it, as the reward for thy rebellion against what the priests teach according to the commandment of the Lord. "Watch diligently, that thou do not incur the plague of leprosy"( Vulgate ); or, "that thou do not sin, so as to be punished with leprosy"( J. H. Michaelis ).

Keil-Delitzsch: Deu 24:10-11

Warning against oppressing the Poor . - Deu 24:10, Deu 24:11. If a loan of any kind was lent to a neighbour, the lender was not to go into his house to pledge (take) a pledge, but was to let the borrower bring the pledge out. The meaning is, that they were to leave it to the borrower to give a pledge, and not compel him to give up something as a pledge that might be indispensable to him.

Keil-Delitzsch: Deu 24:12-13

And if the man was in distress ( עני ), the lender was not to lie (sleep) upon his pledge, since the poor man had very often nothing but his upper garment, in which he slept, to give as a pledge. This was to be returned to him in the evening. (A repetition of Exo 22:25-26.) On the expression, "It shall be righteousness unto thee,"see Deu 6:25.

Keil-Delitzsch: Deu 24:14-15

They were not to oppress a poor and distressed labourer, by withholding his wages. This command is repeated here from Lev 19:13, with special reference to the distress of the poor man. " And to it (his wages) he lifts up his soul: "i.e., he feels a longing for it. "Lifts up his soul:"as in Psa 24:4; Hos 4:8; Jer 22:27. On Deu 24:15 , see Deu 15:9 and Jam 5:4.

Keil-Delitzsch: Deu 24:16-18

Warning against Injustice . - Deu 24:16. Fathers were not to be put to death upon (along with) their sons, nor sons upon (along with) their fathers, i.e., they were not to suffer the punishment of death with them for crimes in which they had no share; but every one was to be punished simply for his own sin. This command was important, to prevent an unwarrantable and abusive application of the law which is manifest in the movements of divine justice to the criminal jurisprudence of the lane (Exo 20:5), since it was a common thing among the heathen nations - e.g., the Persians, Macedonians, and others - for the children and families of criminals to be also put to death (cf. Est 9:13-14; Herod . iii. 19; Ammian Marcell . xxiii. 6; Curtius , vi. 11, 20, etc.). An example of the carrying out of this law is to be found in 2Ki 14:6; 2Ch 25:4. In Deu 24:17, Deu 24:18, the law against perverting the right of strangers, orphans, and widows, is repeated from Exo 22:20-21, and Exo 23:9; and an addition is made, namely, that they were not to take a widow's raiment in pledge (cf. Lev 19:33-34).

Keil-Delitzsch: Deu 24:19-22

Directions to allow strangers, widows, and orphans to glean in time of harvest (as in Lev 19:9-10, and Lev 23:22). The reason is given in Deu 24:22, viz., the same as in Deu 24:18 and Deu 15:15.

Keil-Delitzsch: Deu 25:1-3

Corporal Punishment. - The rule respecting the corporal punishment to be inflicted upon a guilty man is introduced in Deu 25:1 with the general law, that in a dispute between two men the court was to give right to the man who was right, and to pronounce the guilty man guilty (cf. Exo 22:8 and Exo 23:7).

Deu 25:2

If the guilty man was sentenced to stripes, he was to receive his punishment in the presence of the judge, and not more than forty stripes, that he might not become contemptible in the eyes of the people. הכּות בּן , son of stripes, i.e., a man liable to stripes, like son (child) of death, in 1Sa 20:31. "According to the need of his crime in number," i.e., as many stripes as his crime deserved.

Deu 25:3

"Forty shall ye beat him, and not add," i.e., at most forty stripes, and not more. The strokes were administered with a stick upon the back (Pro 10:13; Pro 19:29; Pro 26:3, etc.). This was the Egyptian mode of whipping, as we may see depicted upon the monuments, when the culprits lie flat upon the ground, and being held fast by the hands and feet, receive their strokes in the presence of the judge (vid., Wilkinson, ii. p. 11, and Rosellini , ii. 3, p. 274, 78). The number forty was not to be exceeded, because a larger number of strokes with a stick would not only endanger health and life, but disgrace the man: "that thy brother do not become contemptible in thine eyes." If he had deserved a severer punishment, he was to be executed. In Turkey the punishments inflicted are much more severe, viz., from fifty to a hundred lashes with a whip; and they are at the same time inhuman (see v. Tornauw, Moslem. Recht, p. 234). The number, forty, was probably chosen with reference to its symbolical significance, which it had derived from Gen 7:12 onwards, as the full measure of judgment. The Rabbins fixed the number at forty save one (vid., 2Co 11:24), from a scrupulous fear of transgressing the letter of the law, in case a mistake should be made in the counting; yet they felt no conscientious scruples about using a whip of twisted thongs instead of a stick (vid., tract. Macc . iii. 12; Buxtorf , Synag. Jud. pp. 522-3; and Lundius, Jüd. Heiligth. p. 472).

Keil-Delitzsch: Deu 25:4

The command not to put a muzzle upon the ox when threshing, is no doubt proverbial in its nature, and even in the context before us is not intended to apply merely literally to an ox employed in threshing, but to be understood in the general sense in which the Apostle Paul uses it in 1Co 9:9 and 1Ti 5:18, viz., that a labourer was not to be deprived of his wages. As the mode of threshing presupposed here - namely, with oxen yoked together, and driven to and fro over the corn that had been strewn upon the floor, that they might kick out the grains with their hoofs - has been retained to the present day in the East, so has also the custom of leaving the animals employed in threshing without a muzzle (vid., Hoest, Marokos, p. 129; Wellst. Arabien, i. p. 194; Robinson , Pal. ii. pp. 206-7, iii. p. 6), although the Mosaic injunctions are not so strictly observed by the Christians as by the Mohammedans (Robinson, ii. p. 207).

Constable: Deu 5:1--26:19

IV. MOSES' SECOND MAJOR ADDRESS: AN EXPOSITION OF THE LAW chs. 5--26

". . . Deuteronomy contains the most comprehensive body of laws in the Pentateuch. It is clearly intended to be consulted for guidance on many aspects of daily life, in sharp contrast with the laws of Leviticus, which are very restricted in scope and mainly concern the functions of the priesthood."⁶⁸

"Two of the major elements [in ancient Near Eastern covenant texts] . . . are lists of stipulations, the first of a general, principal nature and the second of a more specific and applicational kind. That is, the first spelled out in broad strokes the kinds of actions and reactions the Great King expected of his vassal, and the other offered examples of how these general expectations could and should be worked out in everyday life within the relationship.

"While a general correspondence exists between Deuteronomy and the secular treaty texts, especially in form, there are significant differences as well. Among these are the narrative sections and the extensive parenesis [exhortation], both of which are lacking in the extrabiblical models. It is important to note here, moreover, that Deuteronomy, in addition to being a covenant text, is also a law code, or, more precisely, contains a law code. The general stipulation section (5:1-11:32) and the specific stipulation section (12:1-26:15) function as such a law code and thus serve both in this capacity and in that of covenant stipulation. To put it more succinctly, the stipulations of the Deuteronomic covenant constitute the law code for the nation Israel that was about to enter the new conditions and expectations of life in the land of promise. This is why the following principles resemble both legal statutes and covenant stipulations at one and the same time."⁶⁹

Constable: Deu 12:1--25:19

B. An exposition of selected covenant laws 12-25

Moses' homiletical exposition of the law of Israel that follows explains reasons for the covenant laws that arose from the Ten Commandments. This address concludes with directions for celebrating and confirming the covenant (26:1-15). The section contains a mixture of laws previously revealed to the Israelites and other laws not previously revealed in the code given at Sinai (Exod. 20:1-23:19). This is instruction preached rather than codified as comprehensive legislation.

"The specific laws in this section were given to help the people subordinate every area of their lives to the LORD, and to help them eradicate whatever might threaten that pure devotion."¹⁴³

"Placement of the instruction about worship at the sanctuary in first position indicates clearly its priority for Deuteronomy, which assumes that the starting point for the proper, full, and exclusive love of the Lord (the primary demand of the first and second commandments and the Shema) is found in the way Israel carries out the activities of worship."¹⁴⁴

There is an obvious general movement from laws dealing with Israel's religious life (12:1-16:17) to those affecting her civil life (16:18-22:8) and finally to those touching personal life (22:9-26:15).

Two writers suggested the following outlines for these chapters.¹⁴⁵

Commandment	Merrill	Kaufman	Description
1	12:1-31	ch. 12	Fidelity
2	12:32-13:18	ch. 12	Worship
3	14:1-21	13:1-14:27	Name of God
4	14:22-16:17	14:28-16:17	Sabbath
5	16:18-18:22	16:18-18:22	Authority
6	19:1-22:8	19:1-22:8	Murder
7	22:9-23:18	22:9-23:19	Adultery
8	23:19-24:7	23:20-24:7	Theft
9	24:8-25:4	24:8-25:4	False witness
10	25:5-19	25:5-16	Coveting

". . . the entire second discourse of Moses (Deut. 5-26) is a single literary unit that convincingly demonstrates that the moral law informs the statutes, judgments . . . and commands of God."¹⁴⁶

In contrast with the Book of the Covenant (Exod. 20-23), the Deuteronomic Code, as some scholars prefer to call this section (chs. 12-26), is a popular exposition rather than a formal legal code. Its purpose was to explain to the generation entering the land all the laws that needed clarification, emphasis, and application, in view of Israel's imminent entrance into Canaan. These laws reflect a centralized, monarchical society.

The value of this section of Scripture to the Christian today lies primarily in its revelation of the heart, mind, and will of God. The modern student of these chapters should look for this kind of insight here.

Constable: Deu 23:19--24:8

8. Laws arising from the eighth commandment 23:19-24:7

The eighth commandment is, "You shall not steal" (5:19). All these laws have some connection with respecting the possessions of others.

"Respect was to be shown to all those dignified by the status of covenant servant to the Lord. This section of stipulations was designed to guarantee this sanctity of the theocratic citizen by regulations which assured peace, prosperity, and liberty within the covenant commitment to all God's people, but especially to those classes whose welfare was jeopardized by various circumstances."²⁶⁴

Constable: Deu 24:8--26:1

9. Laws arising from the ninth commandment 24:8-25:19

The ninth commandment is, "You shall not bear false witness against your neighbor" (5:20). There may be a deliberate descending order of heirarchy in the list of offended parties in this section beginning with the highest to the lowest.²⁷⁴

Constable: Deu 24:8-9

Leaders 24:8-9

The reference to Miriam recalls her misrepresenting Moses and her punishment (Num. 12:1-15). The Israelites were to be careful to submit to the Levites if the Israelites contracted leprosy. Miriam had given false testimony against a Levite, Moses, and had contracted leprosy as a result.

Constable: Deu 24:10-15

Debtors 24:10-15

The Israelites were not to take advantage of their poorer brethren because of their vulnerable condition. God looked out for them. They were not to withhold their clothing and wages from them (cf. James 5:4). Specifically they were not to humiliate a debtor by entering his house and demanding repayment of a debt. They were to allow the debtor to initiate repayment. Perhaps the connection with the ninth commandment is this. By taking the initiative the creditor was saying something about the debtor that was not necessarily true, namely, that he was unable and or unwilling to repay the debt.

Constable: Deu 24:16

Individual responsibility 24:16

The Israelites were not to punish children for the crimes their parents committed. To do so charged them with guilt unjustly.

". . . it was a common thing among heathen nations--e.g., the Persians, Macedonians, and others--for the children and families of criminals to be also put to death (cf. Esther ix. 13, 14 . . .)."²⁷⁵

In the cases where God executed the families of criminals He may have done so because the family members were also responsible for the crime (v. 16; cf. Josh. 7:24-26). In any case God has the right to do things that He does not allow His people to do. It is one thing for children to suffer physically and socially because of their parents' sins (Exod. 20:5; Deut. 5:9). It is something else for human authorities to punish them for criminal acts that they have not committed.

Constable: Deu 24:17-22

The indigent 24:17-22

God guarded the rights of aliens (non-Israelites living in Israel), orphans, and widows since they were not as capable of defending themselves as other Israelites were (vv. 17-22).

Constable: Deu 25:1-3

Criminals 25:1-3

Beating was a form of punishment used in Israel for various offenses. However the safety and personal dignity of the person being beaten was important to God even though he or she deserved the beating. These things were also to be important to God's people.

"This was the Egyptian mode of whipping, as we may see depicted upon the monuments, when the culprits lie flat upon the ground, and being held fast by the hands and feet, receive their strokes in the presence of the judge. . . . The number forty was not to be exceeded, because a larger number of strokes with a stick would not only endanger health and life, but disgrace the man. . . . If he had deserved a severer punishment, he was to be executed. . . . The number, forty, was probably chosen with reference to its symbolical significance, which it had derived from Gen. vii. 12 onwards, as the full measure of judgment. The Rabbins fixed the number at forty save one (vid. 2 Cor. xi. 24), from a scrupulous fear of transgressing the letter of the law, in case a mistake should be made in the counting; yet they felt no conscientious scruples about using a whip of twisted thongs instead of a stick."²⁷⁶

Verse 1 points out very clearly that "justify" means to declare righteous, not to make righteous. This distinction is very important to a correct understanding of the doctrine of justification as God has revealed it in Scripture.²⁷⁷

Constable: Deu 25:4

Animals 25:4

God's care for animals as His creatures lay behind this law. The Apostle Paul expounded the significance of this command (1 Cor. 9:9; 1 Tim. 5:18).

"The purpose clearly was not only to provide for the ox itself but to make the point by a fortiori argument that if a mere animal was worthy of humane treatment, how much more so was a human being created as the image of God."²⁷⁸

Guzik: Deu 24:1-22

Deuteronomy 24 - The Law of Divorce and Other Various Laws

A. Divorce, remarriage and marriage.

1. (1) The law of divorce in ancient Israel.

When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some uncleanness in her, and he writes her a certificate of divorce, puts it in her hand, and sends her out of his house,

a. A certificate of divorce: According to these laws, divorce was allowed in Israel, but carefully regulated. Under God's law, the marriage contract cannot be simply dissolved as soon as one partner wants out; there must be cause for a certificate of divorce.

i. Even with cause, divorce was never to be seen as a preferred or easy option. The Hebrew word translated divorce has as its root the idea of "a hewing off, a cutting apart" - it is the amputation of that which is one flesh.

ii. "(Christians) all regard divorce as something like cutting up a living body, as a kind of surgical operation. Some think that the operation is so violent that it cannot be done at all; others admit that it is a desperate remedy in extreme cases. They are all agreed that it is more like having your legs cut off than it is like dissolving a business partnership or even deserting a regiment." (C.S. Lewis)

b. He writes her a certificate of divorce: God commands here that any divorce be sealed with a certificate of divorce. In other words, it was not enough for a man to just declare "we're divorced" to his wife. The divorce had to be recognized legally just as the marriage had been, so a certificate of divorce - a legal document - must be issued, and properly served (puts it in her hand).

c. She finds no favor in his eyes because he has found some uncleanness in her: This describes the grounds of divorce and indicates that a certificate of divorce could not be written for just any reason. It had to be founded on these two important clauses.

i. There has to be some uncleanness in her. Some later Rabbis defined uncleanness as anything in the wife which might displease the husband. At the time of Jesus, some Rabbis taught that if a wife burned her husband's breakfast, he could divorce her.

ii. But Jesus carefully and properly defined what uncleanness is in Deuteronomy 24:1. He said, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery (Matthew 19:9). Jesus rightly understood that uncleanness refers to sexual immorality, a broad term referring to sexual sin, which includes, but is not restricted to, sexual intercourse with someone who is not your spouse. The Hebrew word translated uncleanness in itself implies the meaning of sexual immorality; it is literally, "nakedness of a thing."

iii. So, if a husband finds some uncleanness in her, he has the right to give his wife a certificate of divorce. But he is not obligated to do so. It must also be that she finds no favor in his eyes because he has found some uncleanness in her. In other words, it must be that the husband is so troubled at his wife's sexual immorality that he simply cannot look upon her with favor in his eyes any more. The lack of favor in his eyes must be because of her uncleanness.

iv. This helps us understand what Jesus said in Matthew 19:8: Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so. If a woman did not have a hard heart, she would never commit sexual immorality against her husband, and there would be no need for divorce. If a husband did not have any hardness in his heart, he could forgive and still look upon his wife with favor in his eyes, even though she was guilty of sexual immorality. But because God knows there is hardness in our hearts - both in the offending and offended parties - He grants permission for divorce.

v. In the days of Jesus, Rabbis taught that it was the duty of a godly man to divorce his wife if she displeased him. Both Moses and Jesus make it clear that God permits divorce in certain circumstances, but never commands it.

vi. Yet, if someone has Biblical grounds of divorce (which, according to 1 Corinthians 7:15, includes abandonment by an unbelieving spouse), they certainly do have permission to divorce, and God does not "hold it against them," unless of course, He has specifically told them to not divorce and they are disobeying His specific word to their lives.

d. He writes her a certificate of divorce: Most people think that in ancient Israel, only husbands had the right to divorce their wives, and wives did not have the right of divorce. But what is said here may be intended to be applied to both husband and wife. Jesus, in Mark 10:12 says and if a woman divorces her husband and marries another, clearly saying that in His day, a wife had the right to divorce.

2. (2-4) The law of remarriage in ancient Israel.

When she has departed from his house, and goes and becomes another man's wife, if the latter husband detests her and writes her a certificate of divorce, puts it in her hand, and sends her out of his house, or if the latter husband dies who took her as his wife, then her former husband who divorced her must not take her back to be his wife after she has been defiled; for that is an abomination before the LORD, and you shall not bring sin on the land which the LORD your God is giving you as an inheritance.

a. Her former husband who divorced her must not take her back: This is a strong law, saying that if a divorced woman marries again, she could not return to her first husband, should her second marriage end through divorce or death. To break this law was an abomination before the LORD.

b. An abomination before the LORD: It seems that it might be a good thing for the first husband and wife to get back together. But this command is made because God wanted both marriage and divorce to be seen as serious, permanent things. One couldn't be married or divorced casually; it had to be carefully thought out because it was permanent.

i. This law would also strengthen the second marriage; it would discourage a spouse from thinking they might as well just leave their second marriage and go back to their first partner.

3. (5) The law honoring marriage.

When a man has taken a new wife, he shall not go out to war or be charged with any business; he shall be free at home one year, and bring happiness to his wife whom he has taken.

a. He shall be free at home one year: This was God's way of honoring and blessing the marriage covenant. He allowed men who were newly married to be exempt from military or other state service for one year.

b. Bring happiness to his wife: This is an important job for every husband. Even as before the LORD, we find our lives by losing them (Matthew 10:39), so a husband will find the most happiness if he will bring happiness to his wife.

i. As the role of the husband in Ephesians 5 is described, we see that God emphasizes the essential oneness between husband and wife. The husband cannot make his wife happy without also bringing happiness into his own life. Conversely, he cannot bring misery into the life of his spouse without also bringing misery into his own life.

ii. A happy wife is the foundation for a happy home; a bitter or contentious wife makes for a miserable home. A continual dripping on a very rainy day and a contentious woman are alike (Proverbs 27:15). Better to dwell in a corner of a housetop, than in a house shared with a contentious woman. (Proverbs 21:9). Better to dwell in the wilderness, than with a contentious and angry woman (Proverbs 21:19).

B. Other various laws.

1. (6) Do not take someone's livelihood as a pledge.

No man shall take the lower or the upper millstone in pledge, for he takes one's living in pledge.

a. No man shall take the lower or the upper millstone in pledge: A millstone was something essential to a family's livelihood, therefore it was forbidden to take it as a guarantee for a loan.

i. This warns Israel against taking advantage of each other in times of great need. We must take care that we never unfairly profit from the poverty or difficulty of others.

b. For he takes one's living in pledge: Non-essential items could be taken as a pledge. Although interest could not be charged on a loan to an Israelite in need, a pledge could be taken - collateral to guarantee the repayment of the loan. This command forbids the taking of collateral that would take away a man's ability to provide for his family, and get himself out of debt.

2. (7) The punishment for kidnapping.

If a man is found kidnapping any of his brethren of the children of Israel, and mistreats him or sells him, then that kidnapper shall die; and you shall put away the evil from among you.

a. If a man is found kidnapping any of his brethren of the children of Israel: Kidnapping was usually done in the ancient world not so much for return and ransom, but so that one could sell the one abducted to slavery, just as was done to Joseph by his brothers (Genesis 37:28).

b. That kidnapper shall die: This crime was serious enough before God, so as to command the death penalty.

3. (8-9) The command to act swiftly when leprosy breaks out.

Take heed in an outbreak of leprosy, that you carefully observe and do according to all that the priests, the Levites, shall teach you; just as I commanded them, so you shall be careful to do. Remember what the LORD your God did to Miriam on the way when you came out of Egypt.

a. Take heed in an outbreak of leprosy: Leviticus 13 and 14 describe in great detail how God wanted lepers examined and quarantined. Because leprosy was such a dreaded disease, God commands here that they take heed in an outbreak of leprosy, so it would not become a plague throughout Israel.

b. Remember what the LORD your God did to Miriam: In Numbers 12, Miriam led her brother Aaron in a rebellion against Moses, and for it, God struck her with leprosy. Though Moses prayed for her to be healed, God let her be a leper for seven days before healing her, and she was shut out of the camp seven days (Numbers 12:14). If someone as prominent as Miriam was quarantined as a leper, it showed that every other leper in Israel should also be quarantined.

4. (10-13) Handling a pledge rightly.

When you lend your brother anything, you shall not go into his house to get his pledge. You shall stand outside, and the man to whom you lend shall bring the pledge out to you. And if the man is poor, you shall not keep his pledge overnight. You shall in any case return the pledge to him again when the sun goes down, that he may sleep in his own garment and bless you; and it shall be righteousness to you before the LORD your God.

a. You shall not go into his house to get his pledge: When a pledge was taken for a loan, it had to be received in a way that kept the poor man's dignity.

i. God does not condemn the principle of taking a pledge, only commanding that it be received humanely. The idea of taking collateral for a loan is valid, because it encourages personal responsibility in the one receiving the loan.

b. You shall not keep his pledge overnight: Assuming the pledge was something to keep the man warm (such as a garment or a blanket, which would often be the only pledge a poor man could make), the pledge had to be returned so the man could use it to keep warm overnight.

i. "The Jews in several cases did act contrary to this rule, and we find them cuttingly reproved for it by the Prophet Amos, chap. ii. 8." (Clarke)

5. (14-15) The command to pay your workers.

You shall not oppress a hired servant who is poor and needy, whether one of your brethren or one of the aliens who is in your land within your gates. Each day you shall give him his wages, and not let the sun go down on it, for he is poor and has set his heart on it; lest he cry out against you to the LORD, and it be sin to you.

a. You shall not oppress a hired servant: A servant might be oppressed by not being paid, or by brutal or unsafe working conditions. God commanded employers to treat their employees fairly and kindly.

b. Lest he cry out against you to the LORD: The LORD hears the cry of the oppressed. James 5:4 warns the rich man who oppresses his workers: Indeed the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the reapers have reached the ears of the Lord of Saboath.

6. (16) Each shall bear his own sin.

Fathers shall not be put to death for their children, nor shall the children be put to death for their fathers; a person shall be put to death for his own sin.

a. A person shall be put to death for his own sin: God commanded that each individual be responsible for their own sin. A father cannot be blamed and responsible for the sin of their (grown) children, and the children cannot be blamed and responsible for the sin of their parents.

i. It is wrong for a parent to automatically blame themselves for their wayward children; though they may have a part in the problem, it isn't always the case.

b. For his own sin: There are instances when God commands that a whole family be punished for sin, such as with the family of Achan in Joshua 7:16-26. When God deals with a whole family, it shows that there must have been some conspiracy between family members, for each is responsible for his own sin.

7. (17-18) A command to be compassionate and fair.

You shall not pervert justice due the stranger or the fatherless, nor take a widow's garment as a pledge. But you shall remember that you were a slave in Egypt, and the LORD your God redeemed you from there; therefore I command you to do this thing.

a. You shall remember: If Israel kept remembering how much God had done for them, it would make them more compassionate and fair in dealing with others. We must always deal with others remembering how much God has blessed and forgiven us.

8. (19-22) Leave behind some of the harvest for the poor.

When you reap your harvest in your field, and forget a sheaf in the field, you shall not go back to get it; it shall be for the stranger, the fatherless, and the widow, that the LORD your God may bless you in all the work of your hands. When you beat your olive trees, you shall not go over the boughs again; it shall be for the stranger, the fatherless, and the widow. When you gather the grapes of your vineyard, you shall not glean it afterward; it shall be for the stranger, the fatherless, and the widow. And you shall remember that you were a slave in the land of Egypt; therefore I command you to do this thing.

a. It shall be for the stranger, the fatherless, and the widow: This was one of God's welfare programs for Israel, establishing the right of the gleaner. Farmers were instructed to not completely harvest their fields, so that some would be left behind for the hard-working poor to gather for themselves.

b. Therefore I command you to do this thing: This was a wonderful way of helping the poor. It commanded farmers to have a generous heart, and it made the poor to be active and work for their food. It made a way for them to provide for their own needs with dignity.

© 2006 David Guzik - No distribution beyond personal use without permission

Guzik: Deu 25:1-19

Deuteronomy 25 - More Laws on Various Subjects

A. Two laws to protect criminals and animals.

1. (1-3) A limit on corporal punishment.

If there is a dispute between men, and they come to court, that the judges may judge them, and they justify the righteous and condemn the wicked, then it shall be, if the wicked man deserves to be beaten, that the judge will cause him to lie down and be beaten in his presence, according to his guilt, with a certain number of blows. Forty blows he may give him and no more, lest he should exceed this and beat him with many blows above these, and your brother be humiliated in your sight.

a. They justify the righteous and condemn the guilty: This is the simple responsibility of all government and courts. As Paul described the role of government in Romans 13:4: For he is God's minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God's minister, an avenger to execute wrath on him who practices evil.

b. If the wicked man deserves to be beaten: Apparently, God considers that some criminals are wicked and deserve to be beaten. We seem to have a justice system today that considers itself more compassionate and kind than God Himself, yet we can't say that we live in a more just or safe society.

i. "Among the Mohammedans there are very few law-suits, and the reason is given . . . because they that sue others without just cause are to be whipped publicly." (Trapp)

c. Forty blows may he give him and no more: Though sometimes a beating was the appropriate punishment, God also agrees with the idea that there is a such thing as excessive punishment, and this was intended to prevent excessive punishment. Additionally, the beating was to be administered in the presence of the judge (and be beaten in his presence), so he could make sure the punishment was not excessive.

i. In 2 Corinthians 11:24, Paul listed this among his "apostolic credentials": From the Jews five times I received forty stripes minus one. The forty stripes minus one means Paul was beaten by the Jewish authorities with thirty-nine blows on five different occasions. Paul did not receive 40 blows, as according to Deuteronomy 25:3 because as a common practice, the Jews only allowed 39 blows to be administered. This was to both show mercy and to scrupulously keep the law - one blow was left off to protect against a miscount.

2. (4) The command to not muzzle the ox.

You shall not muzzle an ox while it treads out the grain.

a. You shall not muzzle an ox: This law simply commanded the humane treatment of a working animal. In those days, grain would be broken away from his husk by having an ox walk on it repeatedly (usually around a circle). It would be cruel for force the ox to walk on all the grain, yet to muzzle him so he couldn't eat of it.

b. You shall not muzzle an ox: In 1 Corinthians 9:9 and 1 Timothy 5:18 Paul applied this principle to the minister's right to be supported by the people the ministers to. In fact, 1 Corinthians 9:9-10 leads us to believe that this is the real point God is making in this verse, because in that passage Paul asked, Is it oxen God is concerned about? Or does He say it altogether for our sakes?

B. Two laws dealing with family matters.

1. (5-10) The marriage obligation of surviving brothers.

If brothers dwell together, and one of them dies and has no son, the widow of the dead man shall not be married to a stranger outside the family; her husband's brother shall go in to her, take her as his wife, and perform the duty of a husband's brother to her. And it shall be that the firstborn son which she bears will succeed to the name of his dead brother, that his name may not be blotted out of Israel. But if the man does not want to take his brother's wife, then let his brother's wife go up to the gate to the elders, and say, "My husband's brother refuses to raise up a name to his brother in Israel; he will not perform the duty of my husband's brother." Then the elders of his city shall call him and speak to him. But if he stands firm and says, "I do not want to take her," then his brother's wife shall come to him in the presence of the elders, remove his sandal from his foot, spit in his face, and answer and say, "So shall it be done to the man who will not build up his brother's house." And his name shall be called in Israel, "The house of him who had his sandal removed."

a. One of them dies and has no son: In ancient Israel it was seen as a great tragedy for a man to die without leaving descendants to carry on his name, and to give his family inheritance to. Therefore, if a man dies and has no son, it was the responsibility of one of his brothers to take the deceased brother's widow as a wife, and perform the duty of a husband's brother to her.

i. "The practice of levirate marriage . . . was not peculiar to Israel, for it was practiced among the Hittites and Assyrians as well as in countries such as India, Africa and South America." (Thompson)

b. The firstborn son which she bears will succeed to the name of his dead brother, that his name may not be blotted out of Israel: When a son was born to this union, it would not be counted as the son of the surviving brother, but as son to the deceased brother.

i. Son here may simply mean child. "In the history of the interpretation of this Deuteronomic law, difference of opinion existed among Jewish expositors whether ben in v.5 meant 'son' or 'child.' The LXX and Josephus render it 'child.' Moses had already established that when no male heir existed, daughters would be heirs or their father's property (Num 27:1-8)." (Kalland)

c. He will not perform the duty of my husband's brother: If the brothers of the deceased man refused to take this responsibility, they were to be called to open shame by the widow. The shame was compounded as they would remove his sandal and the widow would spit in his face.

2. (11-12) Wives forbidden to interfere in their husband's fights.

If two men fight together, and the wife of one draws near to rescue her husband from the hand of the one attacking him, and puts out her hand and seizes him by the genitals, then you shall cut off her hand; your eye shall not pity her.

a. Then you shall cut off her hand: In this difficult passage, various suggestions have been made as to why such a severe punishment was commanded. "Possibly it was representative of similar offences and provided a standard for judgment in all such cases. Perhaps also, the law arose from the desire to protect the reproductive organs and thus obviate anything that might prevent a man leaving descendants." (Thompson)

b. Your eye shall not pity her: "Partly because of the great mischief she did to him, both to his person and posterity, and partly to deter all women from immodest and impudent carriages, and to secure that modesty which is indeed the guardian of all the virtues, as immodesty is an inlet to all vices, as the sad experience of this degenerate age shows; and therefore it is not strange that it is so severely restrained and punished." (Matthew Poole, 1683)

C. Two laws commanding justice.

1. (13-16) God commands weights and measures be just.

You shall not have in your bag differing weights, a heavy and a light. You shall not have in your house differing measures, a large and a small. You shall have a perfect and just weight, a perfect and just measure, that your days may be lengthened in the land which the LORD your God is giving you. For all who do such things, all who behave unrighteously, are an abomination to the LORD your God.

2. (17-19) God commands Israel to justly destroy Amalek.

Remember what Amalek did to you on the way as you were coming out of Egypt, how he met you on the way and attacked your rear ranks, all the stragglers at your rear, when you were tired and weary; and he did not fear God. Therefore it shall be, when the LORD your God has given you rest from your enemies all around, in the land which the LORD your God is giving you to possess as an inheritance, that you will blot out the remembrance of Amalek from under heaven. You shall not forget.

a. Remember what Amalek did: The Amalekite attack on the Israelites is recorded in Exodus 17. In response, Joshua led the armies of Israel in victory over the Amalekites as Moses prayed for them, assisted by Aaron and Hur.

b. Blot out the remembrance of Amalek under heaven: Because of God's strong command to battle against Amalek until they were completely conquered, many see the Amalekites as a picture of our flesh - which constantly battles against the spirit and must be struggled against until completely conquered (Galatians 5:17).

c. When the LORD your God has given you rest: Israel was to make this war against the Amalekites later, when they were at rest in the land. Some 400 years later, God directed Saul to make war against the Amalekites, and his failure to completely destroy them was the primary act of disobedience which cost Saul the throne (1 Samuel 15:2-9; 28:18).

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Deuteronomy (Book Introduction)

DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.

JFB: Deuteronomy (Outline)

• MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46)
• THE STORY IS CONTINUED. (Deu. 2:1-37)
• CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20)
• AN EXHORTATION TO OBEDIENCE. (Deu 4:1-13)
• A PARTICULAR DISSUASIVE AGAINST IDOLATRY. (Deu. 4:14-40)
• A COMMEMORATION OF THE COVENANT IN HOREB. (Deu. 5:1-29)
• MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25)
• ALL COMMUNION WITH THE NATIONS FORBIDDEN. (Deu. 7:1-26)
• AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20)
• MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS. (Deu. 9:1-25)
• GOD'S MERCY IN RESTORING THE TWO TABLES. (Deu. 10:1-22)
• AN EXHORTATION TO OBEDIENCE. (Deu. 11:1-32)
• MONUMENTS OF IDOLATRY TO BE DESTROYED. (Deu 12:1-15)
• BLOOD PROHIBITED. (Deu 12:16-25)
• HOLY THINGS TO BE EATEN IN THE HOLY PLACE. (Deu 12:26-32)
• ENTICERS TO IDOLATRY TO BE PUT TO DEATH. (Deu 13:1-5)
• WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18)
• GOD'S PEOPLE MUST NOT DISFIGURE THEMSELVES IN MOURNING. (Deu 14:1-2)
• WHAT MAY BE EATEN, AND WHAT NOT. (Deu. 14:3-21)
• OF BEASTS. (Deu 14:4-8)
• THE SEVENTH YEAR, A YEAR OF RELEASE FOR THE POOR. (Deu 15:1-11)
• HEBREW SERVANTS' FREEDOM. (Deu 15:12-19)
• THE FEAST OF THE PASSOVER. (Deu. 16:1-22)
• THINGS SACRIFICED MUST BE SOUND. (Deu 17:1)
• IDOLATERS MUST BE SLAIN. (Deu 17:2-7)
• THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES. (Deu 17:8-13)
• THE ELECTION AND DUTY OF A KING. (Deu 17:14-20)
• THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deu 18:1-8)
• THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14)
• CHRIST THE PROPHET IS TO BE HEARD. (Deu 18:15-19)
• OF THE CITIES OF REFUGE. (Deu 19:1-13)
• THE LANDMARK IS NOT TO BE REMOVED. (Deu 19:14)
• TWO WITNESSES REQUIRED. (Deu 19:15)
• PUNISHMENT OF A FALSE WITNESS. (Deu 19:16-21) But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on Exo 21:23; see also Lev 24:20).
• THE PRIESTS' EXHORTATION TO ENCOURAGE THE PEOPLE TO BATTLE. (Deu. 20:1-20)
• EXPIATION OF UNCERTAIN MURDER. (Deu 21:1-9)
• THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deu 21:10-23)
• OF HUMANITY TOWARD BRETHREN. (Deu 22:1-4)
• THE SEX TO BE DISTINGUISHED BY APPAREL. (Deu 22:5-12)
• WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)
• OF DIVORCES. (Deu. 24:1-22)
• STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19)
• THE CONFESSION OF HIM THAT OFFERS THE BASKET OF FIRST FRUITS. (Deu 26:1-15)
• THE PEOPLE ARE TO WRITE THE LAW UPON STONES. (Deu 27:1-10)
• THE TRIBES DIVIDED ON GERIZIM AND EBAL. (Deu 27:11-13)
• THE BLESSINGS FOR OBEDIENCE. (Deu. 28:1-68)
• AN EXHORTATION TO OBEDIENCE. (Deu. 29:1-29)
• THE COMMANDMENT IS MANIFEST. (Deu 30:11-14)
• DEATH AND LIFE ARE SET BEFORE THE ISRAELITES. (Deu 30:15-20)
• MOSES ENCOURAGES THE PEOPLE AND JOSHUA. (Deu 31:1-8)
• HE DELIVERS THE LAW TO THE PRIESTS, TO READ IT EVERY SEVENTH YEAR TO THE PEOPLE. (Deu 31:9-13)
• MOSES' SONG, WHICH SETS FORTH THE PERFECTIONS OF GOD. (Deu. 32:1-43)
• THE MAJESTY OF GOD. (Deu. 33:1-28)
• MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deu 34:1-12)

TSK: Deuteronomy (Book Introduction)

The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a revelation from God. The Law of Moses is more properly the Law of Jehovah, יהוה [Strong’s 03068] תורה [Strong’s 08451], torah yehowah , the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal - no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God’s law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose. every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, " Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, " There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, " Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day - books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets - books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence - books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!

TSK: Deuteronomy 24 (Chapter Introduction)

Overview

Deu 24:1, Of divorce; Deu 24:5, A new married man goes not to war; Deu 24:6, Of pledges; Deu 24:7, Of man-stealers; Deu 24:8, Of leprosy; Deu 24:10, Of pledges; Deu 24:14, The hire is to be given; Deu 24:16, Of justice; Deu 24:19, Of charity.

TSK: Deuteronomy 25 (Chapter Introduction)

Overview

Deu 25:1, Stripes must not exceed forty; Deu 25:4, The ox is not to be muzzled; Deu 25:5, Of raising seed unto a brother; Deu 25:11, Of the immodest woman; Deu 25:13, Of unjust weights and measures; Deu 25:17, The memory of Amalek is to be blotted out.

Poole: Deuteronomy (Book Introduction)

FIFTH BOOK of MOSES, CALLED DEUTERONOMY

THE ARGUMENT

Moses, in the two last months of his life, rehearseth what God had done for them, and their frequent murmurings, rebellions, and constant ingratitude. He begs to enter into the land, but is permitted only to see it. He forbiddeth any communion with the nations for several reasons, De 8 . He gives a short repetition of those sundry laws, moral, ceremonial, judicial, and military, which he had given them, from whence this book is called DEUTERONOMY. Then, after many exhortations, he prophesieth of Christ; afterwards he shows how matters of war are to be managed, and, giving many other particular directions with reference to duties, conditions, and persons of both sexes, he pronounceth blessings on the obedient, and curses on the disobedient: he then gives a charge for laying up and reading of the law at certain times, and every seven years to be solemnly read before all the people; he composeth a song for common use, comprising the wonderful things here mentioned: he prophesieth of Christ’ s coming, and the calling of the Gentiles, seeth the land, and dieth, leaving Joshua, after he had consecrated him, to succeed.

Poole: Deuteronomy 24 (Chapter Introduction)

CHAPTER 24

Of the woman that was dismissed by her husband with a bill of divorcement, Deu 24:1-4 . The liberty of the new-married man, Deu 24:5 . Pawns and pledges, Deu 24:6 . Man-stealers, Deu 24:7 . Leprosy, Deu 24:8 . And again of pawns or pledges, Deu 24:10-13 . Of day wages, Deu 24:14,15 . Prone to be punished for another’ s offence, Deu 24:16 . Of justice and love towards widows, fatherless, and strangers, Deu 24:17-22 .

Poole: Deuteronomy 25 (Chapter Introduction)

CHAPTER 25

Judges must do justly, Deu 25:1,2 . Stripes not to exceed forty, Deu 25:3 . The threshing ox not to be muzzled, Deu 25:4 . The duty of raising seed unto a brother, Deu 25:5-10 . The punishment of an immodest woman, Deu 25:11,12 . A just weight and measure, Deu 25:13-16 . The memory of Amalek is to be blotted out, Deu 25:17-19 .

MHCC: Deuteronomy (Book Introduction)

This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, both by word of mouth, that it might affect, and by writing, that it might abide. The men of that generation to which the law was first given were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, now they were going to possess the land of Canaan. The wonderful love of God to his church is set forth in this book; how he ever preserved his church for his own mercies sake, and would still have his name called upon among them. Such are the general outlines of this book, the whole of which shows Moses' love for Israel, and marks him an eminent type of the Lord Jesus Christ. Let us apply the exhortations and persuasions to our own consciences, to excite our minds to a believing, grateful obedience to the commands of God.

MHCC: Deuteronomy 24 (Chapter Introduction)

(Deu 24:1-4) Of divorce.

(Deu 24:5-13) Of new-married persons, Of man-stealers, Of pledges.

(Deu 24:14-22) Of justice and generosity.

MHCC: Deuteronomy 25 (Chapter Introduction)

(Deu 25:1-3) Extent of punishment.

(Deu 25:4) The ox that treadeth the corn.

(Deu 25:5-12) Marriage of a brother's wife.

(Deu 25:13-16) Of unjust weights.

(Deu 25:17-19) War against Amalek.

Matthew Henry: Deuteronomy (Book Introduction)

An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy

This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copius reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation , Lev 1:1. The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos 8:12. II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa 28:10. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phi 3:1) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable: - 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17, 18, 19. 2. It was to be written upon great stones plastered, at their passing over Jordan, Deu 27:2, Deu 27:3. 3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, Deu 31:9, etc. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect.

This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced (ch. 27 and 28) with promises and threatenings, blessings and curses, formed into a covenant, ch. 29 and 30. Care is taken to perpetuate the remembrance of these things among them (ch. 31), particularly by a song (ch. 32), and so Moses concludes with a blessing, ch. 33. All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare Deu 1:3 with Jos 4:19, the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, It is written, he fetched all his quotations out of this book, Mat 4:4, Mat 4:7, Mat 4:10.

Matthew Henry: Deuteronomy 24 (Chapter Introduction)

In this chapter we have, I. The toleration of divorce (Deu 24:1-4). II. A discharge of new-married men from the war (Deu 24:5). III. Laws concerning pledges (Deu 24:6, Deu 24:10-13, Deu 24:17). IV. Against man-stealing (Deu 24:7). V. Concerning the leprosy (Deu 24:8, Deu 24:9). VI. Against the injustice of masters towards their servants (Deu 24:14, Deu 24:15). Judges in capital causes (Deu 24:16), and civil concerns (Deu 24:17, Deu 24:18). VII. Of charity to the poor (Deu 24:19, etc.).

Matthew Henry: Deuteronomy 25 (Chapter Introduction)

Here is, I. A law to moderate the scourging of malefactors (Deu 25:1-3). II. A law in favour of the ox the treads out the corn (Deu 25:4). III. For the disgracing of him that refused to marry his brother's widow (Deu 25:5-10). IV. For the punishment of an immodest woman (Deu 25:11, Deu 25:12). V. For just weights and measures (Deu 25:13-16). VI. For the destroying of Amalek (Deu 25:17, etc.).

Constable: Deuteronomy (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible was its first two words, elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began with exactly the same words.¹ So the Jewish title gives a strong clue to the literary character of Deuteronomy.

The English title comes from the Septuagint (Greek) translation. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land. This is not the case. It came from a mistranslation of a phrase in 17:18. There God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium from which Deuteronomy is a transliteration. Deuteronomy is to some extent, however, a repetition to the new generation of the Law God gave at Mt. Sinai. Thus God overruled the translators' error and gave us a title for the book in English that is appropriate in view of the contents of the book.

Date and Writer

Moses evidently wrote this book on the plains of Moab shortly before his death, which occurred about 1406 B.C.

The Mosaic authorship of this book is quite easy to establish. The book claims to be the words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 29) and his writing (31:9, 22, 24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed Moses wrote Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47) as did the Apostle Peter (Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the Epistle to the Hebrews (Heb. 10:28).

"The authorship of no other book in the Old Testament is so explicitly emphasized."²

The form in which Moses wrote Deuteronomy is very similar to that of ancient Near Eastern suzerainty-vassal treaties dating before and during the Mosaic era. This structural evidence confirms an early date of composition.³

Most conservative commentators prefer to regard the record of Moses' death and a few editorial comments as the work of a later writer or writers. Of course, Moses could have written these verses too.

In spite of such conclusive evidence some scholars prefer a later date for Deuteronomy. The critics favor a post-Mosaic but pre-seventh century date, a seventh century date in King Josiah's era, or a postexilic date.⁴

Scope

Deuteronomy is similar to Leviticus in that both books contain a record of instructions and speeches almost exclusively. Deuteronomy is not so much a book of history, as Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus, however, Moses addressed Deuteronomy to all the Israelites more than to the priests and Levites.

The scope of history covered in Deuteronomy is very brief. All the events recorded took place on the plains of Moab probably within a few weeks just before Israel's entrance into Canaan.

"According to the Index locorum of Nestle's Novum Testamentum Graece Deuteronomy is quoted or otherwise cited at least 95 times in the New Testament (compared to 103 for Genesis, 113 for Exodus, 35 for Leviticus, and 20 for Numbers), making it one of the favorite Old Testament books of Jesus and the apostles."⁵

Character

"The book of Deuteronomy is the document prepared by Moses as a witness to the dynastic covenant which the Lord gave to Israel in the plains of Moab (cf. 31:26)."⁶

Theology

"In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure . . . It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology.

"Covenant by its very definition demands at least three elements--the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."⁷

"The theological values of Deuteronomy can hardly be exaggerated. It stands as the wellspring of biblical historical revelation. It is a prime source for both OT and NT theology. Whether the covenant, the holiness of God, or the concept of the people of God is the unifying factor of OT theology, each finds emphasis and remarkable definition in Deuteronomy."⁸

Message⁹

Let me share with you a couple of quotations that point out the importance of this book.

"Deuteronomy is one of the greatest books of the Old Testament. Its significance on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament . . . in all but six books . . . and thus it belongs to a small group of four Old Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which the early Christians made frequent reference."¹⁰

"The book of Deuteronomy is the most important book in the Old Testament from the standpoint of God's revelation to man."¹¹

Deuteronomy is not just a recapitulation of things previously revealed in Exodus, Leviticus, and Numbers. It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face. His words in Deuteronomy spring from a personal and intimate knowledge of God that had matured over 120 years.

One of the striking features of this book is the frequent references to love that recur throughout it. God's love for the patriarchs and later the whole nation of Israel is obvious in the previous four books of the Pentateuch, but Moses never articulated it directly. In Deuteronomy for the first time Moses revealed that it was God's love for Israel that motivated Him to deal with the Israelites as He had.

One of the great revelations of this book is the motivation of God. God's love for people moved Him to bless. Moses referred to God's love for people as the motivation of His government in three of the book's major sections.

It constitutes the climax of Moses' first address to the people (1:6-4:40) in which he reviewed God's faithfulness to the Israelites. It was because God loved them that He had treated them as He had (4:32-40, esp. v. 37).

In the second address, which is an exposition of the Mosaic Law (chs. 5-26), Moses explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5; et al.).

In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he again reminded the people of God's love for them (33:2-5, esp. v. 3a).

Not only does Deuteronomy reveal that God's love is what motivates Him to govern His people as He does. It also emphasizes that man's love for God should be what motivates us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.

In Moses' review of the law (chs. 5-26) he called on the Israelites to love God (5:9-10; 6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites' obedience to God's laws expressed their love for God. Love is the most proper and adequate motivation for obedience and service.

We hear this theme again in Moses' third address (chs. 29-30) in which Moses exhorted the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-20).

The message of the book then is that God's love for man is the motivation of His government, and man's love for God should be the motivation of his obedience.

This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated.

Since Moses set Deuteronomy in the form of a suzerain-vassal treaty we can learn much about how he viewed Israel's relationship to God.

To quote Thompson again, "Both the literary shape of Deuteronomy and its underlying central concept provide an important clue to the basic theology of the book. Yahweh, the God of Israel, appears in a strong covenantal setting. He is the great King, the Lord of the covenant. From this central concept Israel's finest theological ideas derived."¹²

These "ideas" include the fact that Yahweh is the Lord of the covenant and the God of history.

Obedience to God and His covenant brings blessing whereas disobedience incurs curses. Israel was the people of the covenant.

The people were to worship their Lord by loving Him with their hearts and remembering Him and His acts with their minds.

There are perhaps four basic implications of this revelation and these correspond to four major sections of the book.

1. It is important to remember God's past faithfulness to appreciate His love (1:6-4:40). God commanded the Israelites to remember. Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To forget was to rebel against God. Remembering the past would remind the people of God's love and rekindle their love for Him. Love as well as trust rests on confidence. We can love God only when we have confidence in Him.

2. God's laws are an expression of His love (chs. 5-26). Because man is a sinner he needs divine laws. God's provision of these laws is an expression of His love for mankind. The specific laws in the Mosaic Code expressed God's love because God intended them to result in Israel's blessing and welfare. Often we think laws are undesirable because they curb our freedom. However, God curbs our freedom to keep us from evil, not to keep us from good.

3. Only love for God will adequately motivate a person to be obedient to God's laws (chs. 27-28). These laws in Israel were so severe that the only motive strong enough to produce consistent obedience was love. Moses urged the Israelites to cultivate their love for God as they prepared to renew the covenant. Self-confidence had failed their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter experience depending on one's motivation.

When we know God we love Him, and when we love God we will want to obey Him.

4. Obedience to God demonstrates love for Him (chs. 29-30). While it is possible to obey God with lesser motives, it is impossible to be consistently obedient without love for God. Consistent obedience is not the same as sinless perfection. The measure of one's love for God is the measure of his or her obedience to the revealed will of God (1 John 5:3). The degree of our commitment to do the will of God is the true measure of our love for God. The real test of our love for God is what we do more than how we feel.

Constable: Deuteronomy (Outline)

Outline

I. Introduction: the covenant setting 1:1-5

II. Moses' first major address: a review of God's faithfulness 1:6-4:40

A. God's past dealings with Israel 1:6-3:29

1. God's guidance from Sinai to Kadesh 1:6-46

2. The march from Kadesh to the Amorite frontier 2:1-23

3. The conquest of the kingdom of Sihon 2:24-37

4. The conquest of the kingdom of Og 3:1-11

5. A review of the distribution of the conquered land 3:12-20

6. Moses' anticipation of future blessing 3:21-29

B. An exhortation to observe the law faithfully 4:1-40

1. The appeal to hearken and obey 4:1-8

2. God's appearance at Mt. Horeb 4:9-14

3. The prohibition of idolatry 4:15-24

4. The consequences of idolatry 4:25-31

5. The uniqueness of Yahweh and Israel 4:32-40

III. Historical interlude: preparation for the covenant text 4:41-49

A. The appointment of cities of refuge in Transjordan 4:41-43

B. Introduction to the second address 4:44-49

IV. Moses' second major address: an exposition of the law chs. 5-26

A. The essence of the law and its fulfillment ch. 5-11

1. Exposition of the Decalogue and its promulgation ch. 5

2. Exhortation to love Yahweh ch. 6

3. Examples of the application of the principles chs. 7-11

B. An exposition of selected covenant laws 12-25

1. Laws arising from the first commandment 12:1-31

2. Laws arising from the second commandment 12:32-13:18

3. Laws arising from the third commandment 14:1-21

4. Laws arising from the fourth commandment 14:22-16:17

5. Laws arising from the fifth commandment 16:18-18:22

6. Laws arising from the sixth commandment 19:1-22:8

7. Laws arising from the seventh commandment 22:9-23:18

8. Laws arising from the eighth commandment 23:19-24:7

9. Laws arising from the ninth commandment 24:8-25:4

10. Laws arising from the tenth commandment 25:5-19

C. Covenant celebration, confirmation, and conclusion ch. 26

1. Laws of covenant celebration and confirmation 26:1-15

2. Summary exhortation 26:16-19

V. Preparations for renewing the covenant chs. 27:1-29:1

A. The ceremony at Shechem 27:1-13

B. The curses that follow disobedience to specific stipulations 27:14-26

C. The blessings that follow obedience 28:1-14

D. The curses that follow disobedience to general stipulations 28:15-68

E. Narrative interlude 29:1

VI. Moses' third major address: an exhortation to obedience chs. 29:2-30:20

A. An appeal for faithfulness 29:2-29

1. Historical review 29:2-8

2. The purpose of the assembly 29:9-15

3. The consequences of disobedience 29:16-29

B. A call to decision ch. 30

1. The possibility of restoration 30:1-10

2. The importance of obedience 30:11-20

VII. Moses' last acts chs. 31-34

A. The duties of Israel's future leaders 31:1-29

1. The presentation of Joshua 31:1-8

2. The seventh year covenant renewal ceremony 31:9-13

3. The commissioning of Joshua 31:14-23

4. The preservation of God's words 31:24-29

B. The Song of Moses 31:30-32:44

1. The introduction to the song 31:30

2. The song itself 32:1-43

3. The conclusion to the song 32:44

C. Narrative interlude 32:45-52

1. Moses' exhortation to obedience 32:45-47

2. The announcement of Moses' death 32:48-52

D. Moses' blessing of the tribes ch. 33

E. Moses' death and burial: narrative epilogue ch. 34

You will notice that there is a general alternation between narrative (sections I, III, V, and VII) and didactic (sections II, IV, and VI) material. However there is some mixture of narrative and didactic material in sections V and VII.

We can also divide the revelation in this book according to the general arrangement of the typical form of a suzerain-vassal treaty that was common in the ancient Near East.¹³

I. Preamble: Covenant mediator 1:1-5

II. Historical prologue: Covenant history 1:6-4:49

III. Stipulations: Covenant life chs. 5-26

A. The Great Commandment chs. 5-11

B. Ancillary commandments chs. 12-26

IV. Sanctions: Covenant ratification chs. 27-30

V. Dynastic disposition: Covenant continuity chs. 31-34

Constable: Deuteronomy

Deuteronomy

Bibliography

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Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

_____. "Some Remarks on the Song of Moses in Deuteronomy XXXII." Vetus Testamentum 9 (1959):339-46.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

"Annotated Bibliography on Deuteronomy." Biblical Viewpoint 19:2 (November 1985):78-89.

Ap-Thomas, D. R. "All the King's Horses." In Proclamation and Presence, pp. 135-151. Edited by J. I. Durham and J. R. Porter. Richmond: John Knox, 1970.

Ashley, Timothy R. The Book of Numbers. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1993.

Baker, John Austin. "Deuteronomy and World Problems." Journal for the Study of the Old Testament 29 (1984):3-17.

Baltzer, Klaus. The Covenant Formulary. Philadelphia: Fortress Press, 1971.

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Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Book Introduction)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim . (Challoner) --- It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock) --- The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. iv. 41, and following, and a supplement from the Book of Numbers is given to this discourse. Chap. v., a fresh exhortation to the people commences, which continues until chap. xxii., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered them to write, (chap. xxxi. 19,) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo in the 120th year of his age. (Calmet) --- There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel. The whole nation of the Jews has all along maintained, that Moses wrote these books: and he himself repeatedly asserts that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Cæsar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. xxxi.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)

Gill: Deuteronomy (Book Introduction)

INTRODUCTION TO DEUTERONOMY

This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishneh Torah", the repetition of the law; and so in the Syriac version, with which agrees the Arabic title of it; and when the Greeks, and we after them, call it "Deuteronomy", it is not to be understood of a second, a new, or another law, but of the law formerly delivered, but now repeated, and also more largely explained; to which are likewise added several particular laws, instructions, and directions; all which were necessary, on account of the people of Israel, who were now a new generation, that either were not born, or not at an age to hear and understand the law when given on Mount Sinai; the men that heard it there being all dead, excepting a very few; and these people were also now about to enter into the land of Canaan, which they were to enjoy as long as they kept the law of God, and no longer, and therefore it was proper they should be reminded of it; and besides, Moses was now about to leave them, and having an hearty desire after their welfare, spends the little time he had to be with them, by inculcating into them and impressing on them the laws of God, and in opening and explaining them to them, and enforcing them on them, which were to be the rule of their obedience, and on which their civil happiness depended. And sometimes the Jews call this book "the book of reproofs", because there are in it several sharp reproofs of the people of Israel for their rebellion and disobedience; and so the Targums of Jonathan and Jerusalem begin it by calling it the words of reproof which Moses spake, &c. That this book was written by Moses there can be no doubt, from Deu 1:1, only the eight last verses, which give an account of his death, and of his character, were wrote by another hand, equally inspired by God, as either Eleazar the priest, as some, or Samuel the prophet, as others; or, as it is the more commonly received opinion of the Jews, Ezra; though it is highly probable they were wrote by Joshua his successor. This book was written and delivered by Moses, at certain times in the last month of his life, and towards the close of the fortieth year of the children of Israel's coming out of Egypt. And that it is of divine authority need not be questioned, when the several quotations out of it are observed, as made by the apostles of Christ, in Act 3:22, Heb 10:30 out of Deu 18:15 and by our Lord himself, Mat 18:16 from Deu 19:15. Yea, it is remarkable, that all the passages of Scripture produced by Christ, to repel the temptations of Satan, are all taken out of this book, Mat 4:7 compared with Deu 8:3, and the voice from heaven, directing the apostles to hearken to him, refers to a prophecy of him in Deu 18:15.

Gill: Deuteronomy 24 (Chapter Introduction)

INTRODUCTION TO DEUTERONOMY 24

This chapter contains various laws concerning divorces, Deu 24:1; the discharge of a newly married man from war and business, Deu 24:5; about taking pledges, Deu 24:6; man stealing, Deu 24:7; the plague of leprosy, Deu 24:8; and giving servants their hire in due time, Deu 24:14; concerning doing justice in capital cases, and towards the stranger, fatherless, and widow, Deu 24:16; and of charity to the poor, in allowing them the forgotten sheaf, and the gleanings of their oliveyards and vineyards, Deu 24:19.

Gill: Deuteronomy 25 (Chapter Introduction)

INTRODUCTION TO DEUTERONOMY 25

Several laws are contained in this chapter, as concerning beating such whose crimes required it, Deu 25:1; of not muzzling the ox in treading out the corn, Deu 25:4; of marrying a deceased brother's wife, when there was no issue, and of the disgrace of such that refused it, Deu 25:5; of the punishment of an immodest woman, Deu 25:11; and against bad weights and measures, Deu 25:13; and for the utter destruction of Amalek, Deu 25:17.