Reading for July 25: Isaiah 31-35; Proverbs 25
Verse: Deuteronomy 21 and 22
Atonement for Unsolved Murders
21 "If in the land that the Lord your God is giving you to
possess someone is found slain, lying in the open country, and it is not known who killed him, 2 then
your elders and your judges shall come out, and they shall measure the distance to the surrounding cities. 3 And
the elders of the city that is nearest to the slain man shall take a heifer zthat has never been worked and that has not pulled in a yoke. 4 And the elders of that city
shall bring the heifer down to a valley with running water, which is neither plowed nor sown, and shall break the heifer's
neck there in the valley. 5 Then the priests, the sons of Levi, shall come forward, for the
Lord your God has chosen athem to minister to him and to bless in the name of the Lord, and bby their word every dispute and every assault shall be settled. 6 And all the elders of that
city nearest to the slain man cshall wash their hands over the heifer whose neck was broken in the valley, 7 and they shall
testify, ‘Our hands did not shed this blood, nor did our eyes see it shed. 8 Accept
atonement, O Lord, for your people Israel, whom you have redeemed, and ddo not set the guilt of innocent blood in the midst of your people Israel, so that their blood guilt be atoned for.' 9 So
eyou shall purge the guilt of innocent blood from your midst, when you do what is right in the sight of the Lord.
Marrying Female Captives
you go out to war against your enemies, and the Lord your God gives them into your hand and you take them captive, 11 and
you see among the captives a beautiful woman, and you desire to take her to be your wife, 12 and
you bring her home to your house, she shall shave her head and pare her nails. 13 And she
shall take off the clothes in which she was captured and shall remain in your house and flament her father and her mother a full month. After that you may go in to her and be her husband, and she shall be your wife.
14 But if you no longer delight in her, you shall glet her go where she wants. But you shall not sell her for money, nor shall you htreat her as a slave, since you have humiliated her.
Rights of the Firstborn
a man has two wives, ithe one loved and the other unloved, and both the loved and the unloved have borne him children, and if the firstborn son
belongs to the unloved,1 16 then on the day when jhe assigns his possessions as an inheritance to his sons, he may not treat the son of the loved as the firstborn in preference
to the son of the unloved, who is the firstborn, 17 but he shall acknowledge the firstborn,
the son of the unloved, by giving him a double portion of all that he has, for he is kthe firstfruits of his strength. lThe right of the firstborn is his.
A Rebellious Son
18 "If a man has a stubborn and rebellious son who
will not obey the voice of his father or the voice of his mother, and, though they discipline him, will not listen to them,
19 then his father and his mother shall take hold of him and bring him out to the elders
of his city at the gate of the place where he lives, 20 and they shall say to the elders
of his city, ‘This our son is stubborn and rebellious; he will not obey our voice; he is a glutton and a drunkard.'
21 mThen all the men of the city shall stone him to death with stones. nSo you shall purge the evil from your midst, oand all Israel shall hear, and fear.
A Man Hanged on a Tree Is
22 "And if a man
has committed a crime punishable by death and he is put to death, and you hang him on a tree, 23 phis body shall not remain all night on the tree, but you shall bury him the same day, for qa hanged man is cursed by God. rYou shall not defile your land that the Lord your God is giving you for an inheritance.
sshall not see your brother's ox or his sheep going astray and ignore them. You shall take them back to your brother. 2 And
if he does not live near you and you do not know who he is, you shall bring it home to your house, and it shall stay with
you until your brother seeks it. Then you shall restore it to him. 3 And you shall do the
same with his donkey or with his garment, or with any lost thing of your brother's, which he loses and you find; you may not
ignore it. 4 tYou shall not see your brother's donkey or his ox fallen down by the way and ignore them. You shall help him to lift them
5 "A woman shall not
wear a man's garment, nor shall a man put on a woman's cloak, ufor whoever does these things is an abomination to the Lord your God.
you come across a bird's nest in any tree or on the ground, with young ones or eggs and the mother sitting on the young or
on the eggs, vyou shall not take the mother with the young. 7 You shall let the mother go, but the young
you may take for yourself, wthat it may go well with you, and that you may live long.
you build a new house, you shall make a parapet for your roof, that you may not bring the guilt of blood upon your house,
if anyone should fall from it.
9 x"You shall not sow your vineyard with two kinds of seed, lest the whole yield be forfeited,1 the crop that you have sown and the yield of the vineyard. 10 You shall not plow with an
ox and a donkey together. 11 You shall not wear cloth of wool and linen mixed together.
12 y"You shall make yourself tassels on the four corners of the garment with which you cover yourself.
Laws Concerning Sexual Immorality
any man takes a wife and zgoes in to her and then hates her 14 and accuses her of misconduct and brings a bad name
upon her, saying, ‘I took this woman, and when I came near her, I did not find in her evidence of virginity,' 15 then
the father of the young woman and her mother shall take and bring out the evidence of her virginity to the elders of the city
in the gate. 16 And the father of the young woman shall say to the elders, ‘I gave
my daughter to this man to marry, and he hates her; 17 and behold, he has accused her of
misconduct, saying, "I did not find in your daughter evidence of virginity." And yet this is the evidence of my
daughter's virginity.' And they shall spread the cloak before the elders of the city. 18 Then
the elders of that city shall take the man and whip2 him, 19 and they shall fine him a hundred shekels3 of silver and give them to the father of the young woman, because he has brought a bad name upon a virgin4 of Israel. And she shall be his wife. aHe may not divorce her all his days. 20 But if the thing is true, that evidence of virginity
was not found in the young woman, 21 then they shall bring out the young woman to the door
of her father's house, and bthe men of her city shall stone her to death with stones, because she has cdone an outrageous thing in Israel by whoring in her father's house. dSo you shall purge the evil from your midst.
22 e"If a man is found lying with the wife of another man, both of them shall die, the man who lay with the woman, and the
woman. dSo you shall purge the evil from Israel.
there is a fbetrothed virgin, and a man meets her in the city and lies with her, 24 then you shall bring
them both out to the gate of that city, and you shall stone them to death with stones, the young woman because she did not
cry for help though she was in the city, and the man because he violated his neighbor's wife. dSo you shall purge the evil from your midst.
if in the open country a man meets a young woman who is betrothed, and the man seizes her and lies with her, then only the
man who lay with her shall die. 26 But you shall do nothing to the young woman; she has committed
no offense punishable by death. For this case is like that of a man attacking and murdering his neighbor, 27 because
he met her in the open country, and though the betrothed young woman cried for help there was no one to rescue her.
28 g"If a man meets a virgin who is not betrothed, and seizes her and lies with her, and they are found, 29 then
the man who lay with her shall give to the father of the young woman fifty shekels of silver, and she shall be his wife, because
he has violated her. He may not divorce her all his days.
30 5 h"A man shall not take his father's wife, so that he does not iuncover his father's nakedness.6 
chapter provision is made, I. For the putting away of the guilt of blood from the land, when he that shed it had fled from
justice (v. 1-9). II. For the preserving of the honour of a captive maid (v. 10-14). III. For the securing of the right of
a first-born son, though he were not a favourite (v. 15-17). IV. For the restraining and punishing of a rebellious son (v.
18-21). V. For the maintaining of the honour of human bodies, which must not be hanged in chains, but decently buried, even
the bodies of the worst malefactors (v. 22, 23).
Care had been taken by some preceding laws for the vigorous and effectual persecution
of a wilful murderer (ch. 19:11 etc.), the putting of whom to death was the putting away of the guilt of blood from the land;
but if this could not be done, the murderer not being discovered, they must not think that the land was in no danger of contracting
any pollution because it was not through any neglect of theirs that the murderer was unpunished; no, a great solemnity is
here provided for the putting away of the guilt, as an expression of their dread and detestation of that sin.
I. The case supposed is that one is found slain, and it is not known who slew him,
v. 1. The providence of God has sometimes wonderfully brought to light these hidden works of darkness, and by strange occurrences
the sin of the guilty has found them out, insomuch that it has become a proverb, Murder will out. But it is not always
so; now and then the devil's promises of secresy and impunity in this world are made good; yet it is but for a while: there
is a time coming when secret murders will be discovered; the earth shall disclose her blood (Isa. 26:21), upon the
inquisition which justice makes for it; and there is an eternity coming when those that escaped punishment from men will lie
under the righteous judgment of God. And the impunity with which so many murders and other wickednesses are committed in this
world makes it necessary that there should be a day of judgment, to require that which is past, Eccl. 3:15.
II. Directions are given concerning what is to be done in this case. Observe,
1. It is taken for granted that a diligent search had been made for the murderer, witnesses
examined, and circumstances strictly enquired into, that if possible they might find out the guilty person; but if, after
all, they could not trace it out, not fasten the charge upon any, then, (1.) The elders of the next city (that had
a court of three and twenty in it) were to concern themselves about this matter. If it were doubtful which city was next,
the great sanhedrim were to send commissioners to determine that matter by an exact measure, v. 2, 3. Note, Public persons
must be solicitous about the public good; and those that are in power and reputation in cities must lay out themselves to
redress grievances, and reform what is amiss in the country and neighbourhood that lie about them. Those that are next to
them should have the largest share of their good influence, as ministers of God for good. (2.) The priests and Levites must
assist and preside in this solemnity (v. 5), that they might direct the management of it in all points according to the law,
and particularly might be the people's mouth to God in the prayer that was to be put up on this sad occasion, v. 8. God being
Israel's King, his ministers must be their magistrates, and by their word, as the mouth of the court and learned in the laws,
every controversy must be tried. It was Israel's privilege that they had such guides, overseers, and rulers, and their duty
to make use of them upon all occasions, especially in sacred things, as this was. (3.) They were to bring a heifer down into
a rough and unoccupied valley, and to kill it there, v. 3, 4. This was not a sacrifice (for it was not brought to the altar),
but a solemn protestation that thus they would put the murderer to death if they had him in their hands. The heifer must be
one that had not drawn in the yoke, to signify (say some) that the murderer was a son of Belial; it must be brought into a
rough valley, to signify the horror of the fact, and that the defilement which blood brings upon a land turns it into barrenness.
And the Jews say that unless, after this, the murderer was found out, this valley where the heifer was killed was never to
be tilled nor sown. (4.) The elders were to wash their hands in water over the heifer that was killed, and to profess,
not only that they had not shed this innocent blood themselves, but that they knew not who had (v. 6, 7), nor had knowingly
concealed the murderer, helped him to make his escape, or been any way aiding or abetting. To this custom David alludes, Ps.
26:6, I will wash my hands in innocency; but if Pilate had any eye to it (Mt. 27:24) he wretchedly misapplied it
when he condemned Christ, knowing him to be innocent, and yet acquitted himself from the guilt of innocent blood. Protestatio
non valet contra factum-Protestations are of no avail when contradicted by fact. (5.) The priests were to pray to God
for the country and nation, that God would be merciful to them, and not bring upon them the judgments which the connivance
at the sin of murder would deserve. It might be presumed that the murderer was either one of their city or was now harboured
in their city; and therefore they must pray that they might not fare the worse for his being among them, Num. 16:22. Be
merciful, O Lord, to thy people Israel, v. 8. Note, When we hear of the wickedness of the wicked we have need to cry
earnestly to God for mercy for our land, which groans and trembles under it. We must empty the measure by our prayers which
others are filling by their sins. Now,
2. This solemnity was appointed,
(1.) That it might give occasion to common and public discourse concerning the murder, which perhaps might some way or other
occasion the discovery of it. (2.) That it might possess people with a dread of the guilt of blood, which defiles not only
the conscience of him that sheds it (this should engage us all to pray with David, Deliver me from blood-guiltiness),
but the land in which it is shed; it cries to the magistrate for justice on the criminal, and, if that cry be not heard, it
cries to heaven for judgment on the land. If there must be so much care employed to save the land from guilt when the murderer
was not known, it was certainly impossible to secure it from guilt if the murderer was known and yet protected. All would
be taught, by this solemnity, to use their utmost care and diligence to prevent, discover, and punish murder. Even the heathen
mariners dreaded the guilt of blood, Jon. 1:14. (3.) That we might all learn to take heed of partaking in other men's sins,
and making ourselves accessory to them ex post facto-after the fact, by countenancing the sin or sinner, and not
witnessing against it in our places. We have fellowship with the unfruitful works of darkness if we do not reprove
them rather, and bear our testimony against them. The repentance of the church of Corinth for the sin of one of their members
produced such a carefulness, such a clearing of themselves, such a holy indignation, fear, and revenge (2 Co. 7:11), as were
signified by the solemnity here appointed.
By this law a soldier is allowed to marry his captive if he pleased. For the hardness
of their hearts Moses gave them this permission, lest, if they had not had liberty given them to marry such, they should have
taken liberty to defile themselves with them, and by such wickedness the camp would have been troubled. The man is supposed
to have a wife already, and to take this wife for a secondary wife, as the Jews called them. This indulgence of men's inordinate
desires, in which their hearts walked after their eyes, is by no means agreeable to the law of Christ, which therefore in
this respect, among others, far exceeds in glory the law of Moses. The gospel permits not him that has one wife to take another,
for from the beginning it was not so. The gospel forbids looking upon a woman, though a beautiful one, to lust after
her, and commands the mortifying and denying of all irregular desires, though it be as uneasy as the cutting off of a right
hand; so much does our holy religion, more than that of the Jews, advance the honour and support the dominion of the soul
over the body, the spirit over the flesh, consonant to the glorious discovery it makes of life and immortality, and the better
But, though military men were allowed this liberty, yet care is
here taken that they should not abuse it, that is,
I. That they should
not abuse themselves by doing it too hastily, though the captive was ever so desirable: "If thou wouldest have her
to thy wife (v. 10, 11), it is true thou needest not ask her parents' consent, for she is thy captive, and is at thy
disposal. But, 1. Thou shalt have no familiar intercourse till thou hast married her." This allowance was designed to
gratify, not a filthy brutish lust, in the heat and fury of its rebellion against reason and virtue, but an honourable and
generous affection to a comely and amiable person, though in distress; therefore he may make her his wife if he will, but
he must not deal with her as with a harlot. 2. "Thou shalt not marry her of a sudden, but keep her a full month
in thy house," v. 12, 13. This he must do either, (1.) That he may try to take his affection off from her; for he must
know that, though in marrying her he does not do ill (so the law then stood), yet in letting her alone he does much better.
Let her therefore shave her head, that he might not be enamoured with her locks, and let her nails grow (so the margin
reads it), to spoil the beauty of her hand. Quisquid amas cupias non placuisse nimis-We should moderate our affection
for those things which we are tempted to love inordinately. Or rather, (2.) This was done in token of her renouncing
idolatry, and becoming a proselyte to the Jewish religion. The shaving of her head, the paring of her nails, and the changing
of her apparel, signified her putting off her former conversation, which was corrupt in her ignorance, that she might become
a new creature. She must remain in his house to be taught the good knowledge of the Lord and the worship of him: and the Jews
say that if she refused, and continued obstinate in idolatry, he must not marry her. Note, The professors of religion must
not be unequally yoked with unbelievers, 2 Co. 6:14.
II. That they should
not abuse the poor captive. 1. She must have time to bewail her father and mother, from whom she was separated, and
without whose consent and blessing she is now likely to be married, and perhaps to a common soldier of Israel, though in her
country ever so nobly born and bred. To force a marriage till these sorrows were digested, and in some measure got over, and
she was better reconciled to the land of her captivity by being better acquainted with it, would be very unkind. She must
not bewail her idols, but be glad to part with them; to her near and dear relations only her affection must be thus indulged.
2. If, upon second thoughts, he that had brought her to his house with a purpose to marry her changed his mind and would not
marry her, he might not make merchandise of her, as of his other prisoners, but must give her liberty to return, if she pleased,
to her own country, because he had humbled her and afflicted her, by raising expectations and then disappointing them (v.
14); having made a fool of her, he might not make a prey of her. This intimates how binding the laws of justice and honour
are, particularly in the pretensions of love, the courting of affections, and the promises of marriage, which are to be looked
upon as solemn things, that have something sacred in them, and therefore are not to be jested with.
This law restrains
men from disinheriting their eldest sons out of mere caprice, and without just provocation.
I. The case here put (v. 15) is very instructive. 1. It shows the great mischief of having more wives than one, which
the law of Moses did not restrain, probably in hopes that men's own experience of the great inconvenience of it in families
would at last put an end to it and make them a law to themselves. Observe the supposition here: If a man have two wives, it
is a thousand to one but one of them is beloved and the other hated (that is, manifestly loved less) as Leah was by Jacob,
and the effect of this cannot but be strifes and jealousies, envy, confusion, and every evil work, which could not but create
a constant uneasiness and vexation to the husband, and involve him both in sin and trouble. Those do much better consult their
own ease and satisfaction who adhere to God's law than those who indulge their own lusts. 2. It shows how Providence commonly
sides with the weakest, and gives more abundant honour to that part which lacked; for the first-born son is here
supposed to be hers that was hated; it was so in Jacob's family: because the Lord saw that Leah was hated,
Gen. 29:31. The great householder wisely gives to each his dividend of comfort; if one had the honour to be the beloved wife,
it often proved that the other had the honour to be the mother of the first-born.
II. The law in this case is still binding on parents; they must give their children their right without partiality.
In the case supposed, the eldest son, though the son of the less-beloved wife, must have his birthright privilege, which was
a double portion of the father's estate, because he was the beginning of his strength that is, in him his family began to
be strengthened and his quiver began to be filled with the arrows of a mighty man (Ps. 127:4), and therefore the
right of the first-born is his, v. 16, 17. Jacob had indeed deprived Reuben of his birthright, and given it to Joseph, but
it was because Reuben had forfeited the birthright by his incest, not because he was the son of the hated; now, lest
that which Jacob did justly should be drawn into a precedent for others to do the same thing unjustly, it is here provided
that when the father makes his will, or otherwise settled his estate, the child shall not fare the worse for the mother's
unhappiness in having less of her husband's love, for that was not the child's fault. Note, (1.) Parents ought to make no
other difference in dispensing their affections among their children than what they see plainly God makes in dispensing his
grace among them. (2.) Since it is the providence of God that makes heirs, the disposal of providence in that matter must
be acquiesced in and not opposed. No son should be abandoned by his father till he manifestly appear to be abandoned of God,
which is hard to say of any while there is life.
Here is, I. A law for the punishing of a rebellious son. Having in the former law provided
that parents should not deprive their children of their right, it was fit that it should next be provided that children withdraw
not the honour and duty which are owing to their parents, for there is no partiality in the divine law. Observe,
1. How the criminal is here described. He is a stubborn and rebellious son, v.
18. No child was to fare the worse for the weakness of his capacity, the slowness or dulness of his understanding, but for
his wilfulness and obstinacy. If he carry himself proudly and insolently towards his parents, contemn their authority, slight
their reproofs and admonitions, disobey the express commands they give him for his own good, hate to be reformed by the correction
they give him, shame their family, grieve their hearts, waste their substance, and threaten to ruin their estate by riotous
living-this is a stubborn and rebellious son. He is particularly supposed (v. 20) to be a glutton or a drunkard.
This intimates either, (1.) That these were sins which his parents did in a particular manner warn him against, and therefore
that in these instances there was a plain evidence that he did not obey their voice. Lemuel had this charge from his mother,
Prov. 31:4. Note, In the education of children, great care should be taken to suppress all inclinations to drunkenness, and
to keep them out of the way of temptations to it; in order hereunto they should be possessed betimes with a dread and detestation
of that beastly sin, and taught betimes to deny themselves. Or, (2.) That his being a glutton and a drunkard was
the cause of his insolence and obstinacy towards his parents. Note, There is nothing that draws men into all manner of wickedness,
and hardens them in it, more certainly and fatally than drunkenness does. When men take to drink they forget the law, they
forget all law (Prov. 31:5), even that fundamental law of honouring parents.
How this criminal is to be proceeded against. His own father and mother are to be his prosecutors, v. 19, 20. They might not
put him to death themselves, but they must complain of him to the elders of the city, and the complaint must needs be made
with a sad heart: This our son is stubborn and rebellious. Note, Those that give up themselves to vice and wickedness,
and will not be reclaimed, forfeit their interest in the natural affections of the nearest relations; the instruments of their
being justly become the instruments of their destruction. The children that forget their duty must thank themselves and not
blame their parents if they are regarded with less and less affection. And, how difficult soever tender parents now find it
to reconcile themselves to the just punishment of their rebellious children, in the day of the revelation of the righteous
judgment of God all natural affection will be so entirely swallowed up in divine love that they will acquiesce even in the
condemnation of those children, because God will be therein for ever glorified.
3. What judgment is to be executed upon him: he must publicly stoned to death by the men of his city, v.
21. And thus, (1.) The paternal authority was supported, and God, our common Father, showed himself jealous for it, it being
one of the first and most ancient streams derived from him that is the fountain of all power. (2.) This law, if duly executed,
would early destroy the wicked of the land. (Ps. 101:8), and prevent the spreading of the gangrene, by cutting off
the corrupt part betimes; for those that were bad members of families would never make good members of the commonwealth. (3.)
It would strike an awe upon children, and frighten them into obedience to their parents, if they would not otherwise be brought
to their duty and kept in it: All Israel shall hear. The Jews say, "The elders that condemned him were to send
notice of it in writing all the nation over, In such a court, such a day, we stoned such a one, because he was a stubborn
and rebellious son." And I have sometimes wished that as in all our courts there is an exact record kept of the
condemnation of criminals, in perpetuam rei memoriam-that the memorial may never be lost, so there might be public
and authentic notice given in print to the kingdom of such condemnations, and the executions upon them, by the elders themselves,
in terrorem-that all may hear and fear.
II. A law for the burying
of the bodies of malefactors that were hanged, v. 22. The hanging of them by the neck till the body was dead was not used
at all among the Jews, as with us; but of such as were stoned to death, if it were for blasphemy, or some other very execrable
crime, it was usual, by order of the judges, to hang up the dead bodies upon a post for some time, as a spectacle to the world,
to express the ignominy of the crime, and to strike the greater terror upon others, that they might not only hear and fear,
but see and fear. Now it is here provided that, whatever time of the day they were thus hanged up, at sun-set they should
be taken down and buried, and not left to hang out all night; sufficient (says the law) to such a man is this punishment;
hitherto let it go, but no further. Let the malefactor and his crime be hidden in the grave. Now, 1. God would thus preserve
the honour of human bodies and tenderness towards the worst of criminals. The time of exposing dead bodies thus is limited
for the same reason that the number of stripes was limited by another law: Lest thy brother seem vile unto thee.
Punishing beyond death God reserves to himself; as for man, there is no more that he can do. Whether therefore the hanging
of malefactors in chains, and setting up their heads and quarters, be decent among Christians that look for the resurrection
of the body, may perhaps be worth considering. 2. Yet it is plain there was something ceremonial in it; by the law of Moses
the touch of a dead body was defiling, and therefore dead bodies must not be left hanging up in the country, because, by the
same rule, this would defile the land. But, 3. There is one reason here given which has reference to Christ. He that is
hanged is accursed of God, that is, it is the highest degree of disgrace and reproach that can be done to a man, and
proclaims him under the curse of God as much as any external punishment can. Those that see him thus hang between heaven and
earth will conclude him abandoned of both and unworthy of either; and therefore let him not hang all night, for that would
carry it too far. Now the apostle, showing how Christ has redeemed us from the curse of the law by being himself made a curse
for us, illustrates it by comparing the brand here put on him that was hanged on a tree with the death of Christ, Gal.
3:13. Moses, by the Spirit, uses this phrase of being accursed of God, when he means no more than being treated most
ignominiously, that it might afterwards be applied to the death of Christ, and might show that in it he underwent the curse
of the law for us, which is a great enhancement of his love and a great encouragement to our faith in him. And (as the excellent
bishop Patrick well observes) this passage is applied to the death of Christ, not only because he bore our sins and was exposed
to shame, as these malefactors were that were accursed of God, but because he was in the evening taken down from the cursed
tree and buried (and that by the particular care of the Jews, with an eye to this law, Jn. 19:31), in token that
now, the guilt being removed, the law was satisfied, as it was when the malefactor had hanged till sun-set; it demanded no
more. Then he ceased to be a curse, and those that were his. And, as the land of Israel was pure and clean when the dead body
was buried, so the church is washed and cleansed by the complete satisfaction which thus Christ made.
The laws of this chapter
provide, I. For the preservation of charity and good neighbourship, in the care of strayed or fallen cattle (v. 1-4). II.
For the preservation of order and distinction, that men and women should not wear one another's clothes (v. 5), and that other
needless mixtures should be avoided (v. 9-11). III. For the preservation of birds (v. 6, 7). IV. Of life (v. 8). V. Of the
commandments (v. 12). VI. Of the reputation of a wife abused, if she were innocent (v. 13-19), but for her punishment if guilty
(v. 20, 21). VII. For the preservation of the chastity of wives (v. 22). Virgins betrothed (v. 23-27), or not betrothed (v.
28, 29). And, lastly, against incest (v. 30).
The kindness that was commanded to be shown in reference to an enemy (Ex. 23:4, etc.)
is here required to be much more done for a neighbour, though he were not an Israelite, for the law is consonant to natural
equity. 1. That strayed cattle should be brought back, either to the owner or to the pasture out of which they had gone astray,
v. 1, 2. This must be done in pity to the very cattle, which, while they wandered, were exposed; and in civility
and respect to the owner, nay, and in justice to him, for it was doing as we would be done by, which is one of the fundamental
laws of equity. Note, Religion teaches us to be neighbourly, and to be ready to do all good offices, as we have opportunity,
to all men. In doing this, (1.) They must not mind trouble, but, if they knew who the owner was, must take it back themselves;
for, if they should only send notice to the owner to come and look after it himself, some mischief might befal it ere he could
reach it. (2.) They must not mind expense, but, if they knew not who the owner was, must take it home and feed it till the
owner was found. If such care must be taken of a neighbour's ox or ass going astray, much more of himself going astray from
God and his duty; we should do our utmost to convert him (Jam. 5:19), and restore him, considering ourselves, Gal.
6:1. 2. That lost goods should be brought to the owner, v. 3. The Jews say, "He that found the lost goods was to give
public notice of them by the common crier three or four times," according to the usage with us; if the owner could not
be found, he that found the goods might convert them to his own use; but (say some learned writers in this case) he would
do very well to give the value of the goods to the poor. 3. That cattle in distress should be helped, v. 4. This must be done
both in compassion to the brute-creatures (for a merciful man regardeth the life of a beast, though it be not his
own) and in love and friendship to our neighbour, not knowing how soon we may have occasion for his help. If one member may
say to another, "I have at present no need of thee," it cannot say, "I never shall."
Here are several
laws in these verses which seem to stoop very low, and to take cognizance of things mean and minute. Men's laws commonly do
not so: De minimis non curat lex-The law takes no cognizance of little things; but because God's providence extends
itself to the smallest affairs, his precepts do so, that even in them we may be in the fear of the Lord, as we are
under his eye and care. And yet the significancy and tendency of these statutes, which seem little, are such that, notwithstanding
their minuteness, being fond among the things of God's law, which he has written to us, they are to be accounted great things.
I. The distinction of sexes by the apparel is to be kept up, for the preservation of our
own and our neighbour's chastity, v. 5. Nature itself teaches that a difference be made between them in their
hair (1 Co. 11:14), and by the same rule in their clothes, which therefore ought not to be confounded, either in ordinary
wear or occasionally. To befriend a lawful escape or concealment it may be done, but whether for sport or in the acting of
plays is justly questionable. 1. Some think it refers to the idolatrous custom of the Gentiles: in the worship of Venus, women
appeared in armour, and men in women's clothes; this, as other such superstitious usages, is here said to be an abomination
to the Lord. 2. It forbids the confounding of the dispositions and affairs of the sexes: men must not be effeminate,
nor do the women's work in the house, nor must women be viragos, pretend to teach, or usurp authority, 1 Tim. 2:11,
12. Probably this confounding of garments had been used to gain opportunity of committing uncleanness, and is therefore forbidden;
for those that would be kept from sin must keep themselves from all occasions of it and approaches to it.
II. In taking a bird's-nest, the dam must be let go, v. 6, 7. The Jews say, "This
is the least of all the commandments of the law of Moses," and yet the same promise is here made to the observance of
it that is made to the keeping of the fifth commandment, which is one of the greatest, that it may be well with thee,
and that thou mayest prolong thy days; for, as disobedience in a small matter shows a very great contempt of the law,
so obedience in a small matter shows a very great regard to it. He that let go a bird out of his hand (which was worth two
in the bush) purely because God bade him, in that made it to appear that he esteemed all God's precepts concerning all
things to be right, and that he could deny himself rather than sin against God. But doth God take care for birds?
1 Co. 9:9. Yes, certainly; and perhaps to this law our Saviour alludes. Lu. 12:6, Are not five sparrows sold for two farthings,
and not one of them is forgotten before God? This law, 1. Forbids us to be cruel to the brute-creatures, or to take a
pleasure in destroying them. Though God has made us wiser than the fowls of heaven, and given us dominion over
them, yet we must not abuse them nor rule them with rigour. Let go the dam to breed again; destroy it not,
for a blessing is in it, Isa. 65:8. 2. It teaches us compassion to those of our own kind, and to abhor the thought of
every thing that looks barbarous, and cruel, and ill-natured, especially towards those of the weaker and tender sex, which
always ought to be treated with the utmost respect, in consideration of the sorrows wherein they bring forth children. It
is spoken of as an instance of the most inhuman cruelty that the mother was dashed to pieces upon her children (Hos.
10:14), and that the women with child were ripped open, Amos 1:13. 3. It further intimates that we must not take
advantage against any, from their natural affection and the tenderness of their disposition, to do them an injury. The dam
could not have been taken if her concern for her eggs or young (unlike to the ostrich) had not detained her upon the next
when otherwise she could easily have secured herself by flight. Now, since it is a thousand pities that she should fare the
worse for that which is her praise, the law takes care that she shall be let go. The remembrance of this may perhaps, some
time or other, keep us from doing a hard or unkind thing to those whom we have at our mercy.
III. In building a house, care must be taken to make it safe, that none might receive mischief by falling from it,
v. 8. The roofs of their houses were flat for people to walk on, as appears by many scriptures; now lest any, through carelessness,
should fall off them, they must compass them with battlements, which (the Jews say) must be three feet and a half high; if
this were not done, and mischief followed, the owner, by his neglect, brought the guilt of blood upon his house. See here,
1. How precious men's lives are to God, who protects them, not only by his providence, but by his law. 2. How precious, therefore,
they ought to be to us, and what care we should take to prevent hurt from coming to any person. The Jews say that by the equity
of this law they were obliged (and so are we too) to fence, or remove, every thing by which life may be endangered, as to
cover draw-wells, keep bridges in repair, and the like, lest, if any perish through our omission, their blood be required
at our hand.
IV. Odd mixtures are here forbidden, v. 9, 10. Much of this
we met with before, Lev. 19:19. There appears not any thing at all of moral evil in these things, and therefore we now make
no conscience of sowing wheat and rye together, ploughing with horses and oxen together, and of wearing linsey-woolsey garments;
but hereby is forbidden either, 1. A conformity to some idolatrous customs of the heathen. Or, 2. That which is contrary to
the plainness and purity of an Israelite. They must not gratify their own vanity and curiosity by putting those things together
which the Creator in infinite wisdom had made asunder: they must not be unequally yoked with unbelievers, nor mingle themselves
with the unclean, as an ox with an ass. Nor must their profession and appearance in the world be motley, or party-coloured,
but all of a piece, all of a kind.
V. The law concerning fringes upon
their garments, and memorandums of the commandments, which we had before (Num. 15:38, 39), is here repeated, v. 12. By these
they were distinguished from other people, so that it might be said, upon the first sight There goes an Israelite, which taught
them not to be ashamed of their country, nor the peculiarities of their religion, how much soever their neighbours looked
upon them and it with contempt: and they were also put in mind of the precepts upon the particular occasions to which they
had reference; and perhaps this law is repeated here because the precepts immediately foregoing seemed so minute that they
were in danger of being overlooked and forgotten. The fringes will remind you not to make your garments of linen and woollen,
These laws relate to the seventh commandment, laying a restraint by laying a penalty upon those fleshly lusts which
war against the soul.
I. If a man, lusting after another woman, to get
rid of his wife slander her and falsely accuse her, as not having the virginity she pretended to when he married her, upon
the disproof of his slander he must be punished, v. 13-19. What the meaning of that evidence is by which the husband's accusation
was to be proved false the learned are not agreed, nor is it at all necessary to enquire-those for whom this law was intended,
no doubt, understood it: it is sufficient for us to know that this wicked husband, who had thus endeavoured to ruin the reputation
of his own wife, was to be scourged, and fined, and bound out from ever divorcing the wife he had thus abused, v. 18, 19.
Upon his dislike of her he might have divorced her if he had pleased, by the permission of the law (ch. 24:1), but then he
must have given her her dowry: if therefore to save that, and to do her the greater mischief, he would thus destroy her good
name, it was fit that he should be severely punished for it, and for ever after forfeit the permission to divorce her. Observe,
1. The nearer any are in relation to us the greater sin it is to belie them and blemish their reputation. It is spoken of
as a crime of the highest nature to slander thy own mother's son (Ps. 50:20), who is next to thyself, much more to
slander thy own wife, or thy own husband, that is thyself: it is an ill bird indeed that defiles its own nest. 2. Chastity
is honour as well as virtue, and that which gives occasion for the suspicion of it is as great a reproach and disgrace as
any whatsoever: in this matter therefore, above any thing, we should be highly tender both of our own good name and that of
others. 3. Parents must look upon themselves as concerned to vindicate the reputation of their children, for it is a branch
of their own.
II. If the woman that was married as a virgin was not found
to be one she was to be stoned to death at her father's door, v. 20, 21. If the uncleanness had been committed before she
was betrothed it would not have been punished as a capital crime; but she must die for the abuse she put upon him whom she
married, being conscious to herself of being defiled, while she made him believe her to be a chaste and modest woman. But
some think that her uncleanness was punished with death only in case it was committed after she was betrothed, supposing there
were few come to maturity but what were betrothed, though not yet married. Now, 1. This gave a powerful caution to young women
to flee fornication, since, however concealed before, so as not to mar their marriage, it would very likely be discovered
afterwards, to their perpetual infamy and utter ruin. 2. It is intimated to parents that they must by all means possible preserve
their children's chastity, by giving them good advice and admonition, setting them good examples, keeping them from bad company,
praying for them, and laying them under needful restraints, because, if the children committed lewdness, the parents must
have the grief and shame of the execution at their own door. That phrase of folly wrought in Israel was used concerning
this very crime in the case of Dinah, Gen. 34:7. All sin is folly, uncleanness especially; but, above all, uncleanness in
Israel, by profession a holy people.
III. If any man, single or married,
lay with a married woman, they were both to be put to death, v. 22. This law we had before, Lev. 20:10. For a married man
to lie with a single woman was not a crime of so high a nature, nor was it punished with death, because not introducing a
spurious brood into families under the character of legitimate children.
If a damsel were betrothed and not married, she was from under the eye of her intended husband, and therefore she and her
chastity were taken under the special protection of the law. 1. If her chastity were violated by her own consent, she was
to be put to death, and her adulterer with her, v. 23, 24. And it shall be presumed that she consented if it were done in
the city, or in any place where, had she cried out, help might speedily have come in to prevent the injury offered her. Qui
tacet, consentire videtur-Silence implies consent. Note, It may be presumed that those willingly yield to a temptation
(whatever they pretend) who will not use the means and helps they might be furnished with to avoid and overcome it. Nay, her
being found in the city, a place of company and diversion, when she should have kept under the protection of her father's
house, was an evidence against her that she had not that dread of the sin and the danger of it which became a modest woman.
Note, Those that needlessly expose themselves to temptation justly suffer for the same, if, ere they are aware, they be surprised
and caught by it. Dinah lost her honour to gratify her curiosity with a sight of the daughters of the land. By this
law the Virgin Mary was in danger of being made a public example, that is, of being stoned to death, but that God, by an angel,
cleared the matter to Joseph. 2. If she were forced, and never consented, he that committed the rape was to be put to death,
but the damsel was to be acquitted, v. 24-27. Now if it were done in the field, out of the hearing of neighbours, it shall
be presumed that she cried out, but there was none to save her; and, besides, her going into the field, a place of solitude,
did not so much expose her. Now by this law it is intimated to us, (1.) That we shall suffer only for the wickedness we do,
not for that which is done to us. That is no sin which has not more or less of the will in it. (2.) That we must presume the
best concerning all persons, unless the contrary do appear; not only charity, but equity teaches us to do so. Though none
heard her cry, yet, because none could hear it if she did, it shall be taken for granted that she did. This rule we should
go by in judging of persons and actions: believe all things, and hope all things. (3.) That our chastity should be
as dear to us as our life when that is assaulted, it is not at all improper to cry murder, murder, for, as when
a man riseth against his neighbour and slayeth him, even so is this matter. (4.) By way of allusion to this, see what
we are to do when Satan sets upon us with his temptations: wherever we are, let us cry aloud to heaven for help (Succurre,
Domine, vim patior-Help me, O Lord, for I suffer violence), and there we may be sure to be heard, and answered, as Paul
was, My grace is sufficient for thee.
V. If a damsel not betrothed
were thus abused by violence, he that abused her should be fined, the father should have the fine, and, if he and the damsel
did consent, he should be bound to marry her, and never to divorce her, how much soever she was below him, and how unpleasing
soever she might afterwards be to him, as Tamar was to Amnon after he had forced her, v. 28, 29. This was to deter
men from such vicious practices, which it is a shame that we are necessitated to read and write of.
VI. The law against a man's marrying his father's widow, or having any undue familiarity with his
father's wife, is here repeated (v. 30) from Lev. 18:8. And, probably, it is intended (as bishop Patrick notes) for a short
memorandum to them carefully to observe all the laws there made against incestuous marriages, that being specified which is
the most detestable of all; it is that of which the apostle says, It is not so much as named among the Gentiles,
1 Co. 5:1.
z [Num. 19:2]
a See ch. 10:8
b ch. 17:8, 9; 19:17
c [Ps. 26:6; 73:13; Matt. 27:24]
d [Jonah 1:14]
e ch. 19:13
f [Ps. 45:10]
g [Jer. 34:16]
h ch. 24:7
i [Gen. 29:30, 33; 1 Sam. 1:4, 5]
1 Or hated; also verses 16, 17
j 1 Chr. 5:1, 2; [1 Chr. 26:10; 2 Chr. 11:19, 20, 22]
k Gen. 49:3
l Gen. 25:31, 33; 27:36
m ch. 13:10; See Josh. 7:25
n See ch. 13:5
o ch. 13:11; 17:13; 19:20
p [Josh. 8:29; 10:26, 27; John 19:31]
q Cited Gal. 3:13
r Num. 35:34
s Ex. 23:4
t Ex. 23:5
u [ch. 18:12; 25:16]
v Lev. 22:28
w See ch. 4:40
x Lev. 19:19
1 Hebrew become holy
y Num. 15:38; [Matt. 23:5]
z [2 Sam. 13:15]
2 Or discipline
3 A shekel was about 2/5 ounce or 11 grams
4 Or girl of marriageable age
a [Matt. 19:8, 9; Mark 10:11; Luke 16:18]
b [ch. 21:21]
c See Gen. 34:7
d See ch. 13:5
e Lev. 20:10; [Ezek. 16:38, 40; 23:45, 47; John 8:5]
d [See ver. 21 above]
f [Matt. 1:18, 19]
d [See ver. 21 above]
g Ex. 22:16, 17
5 Ch 23:1 in Hebrew
h See Lev. 18:8
i ch. 27:20; [Ruth 3:9; Ezek. 16:8]
6 Hebrew uncover his father's skirt
 The Holy Bible: English Standard Version. (2016). (Dt 21:1-22:30). Wheaton, IL: Crossway Bibles.
 Henry, M. (1994). Matthew Henry's commentary on the whole Bible: complete and unabridged in one volume (pp. 262-265). Peabody: Hendrickson.