Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

19:1-13 These verses complement the setting apart of cities of refuge in Transjordan (see 4:41-43) and relate to post-conquest settlement in the land (cf. 12:29).

19:1-3 dwell in their cities and in their houses. See 6:10-11. The three cities of refuge are to be evenly located throughout the land to provide reasonable access. See Ex. 21:12-13 and Num. 35:9-34. Joshua 20:1-9 names these three cities as Kedesh, Shechem, and Hebron.

19:4-6 The purpose and accessibility of the cities of refuge is to ensure justice for a manslayer who might otherwise be vulnerable to vengeance from the avenger of blood, that is, someone from the victim's family. Verse 5 gives one example of manslaughter for which this provision applies. The law clearly distinguishes between manslaughter (which is unpremeditated) and murder. did not deserve to die. The death penalty does not apply for manslaughter.

19:8-10 The law anticipates the enlargement of Israel's land (see 12:20) and thus the need for further cities of refuge to ensure accessibility. Moses takes every opportunity to remind the people that God's promises of land obligate Israel to obedience (19:9). That these further three cities were never appointed in the OT indicates Israel's lack of obedience. innocent blood. A manslayer is innocent of murder.

19:11-12 Murder, unlike manslaughter, stems from hatred and is intentional (cf. v. 4). For a murderer, a city of refuge is not a permitted haven. In this case the man is handed over to the avenger of blood for capital punishment.

19:13 purge the guilt. Cf. 13:5 (and note), where the expression is "purge the evil."

19:14 Moving the landmark, or boundary stone, of a neighbor is tantamount to theft of land (see also 27:17). The law emphasizes keeping land in families, since inheritance rights are basic to Israel's life in the land. See the Jubilee laws in Lev. 25:8-34; also Prov. 23:10-11 and Hos. 5:10.

19:15 On witnesses, see Num. 35:30; Deut. 17:6 and note on 17:6-7. For NT application, see Matt. 18:16; 1 Tim. 5:19; cf. John 8:17; 2 Cor. 13:1.

19:16-18 In disputed legal cases, the issue is taken to the central sanctuary, before the Lord (17:8-9). Careful questioning is required to determine if a witness is malicious and false. Giving false testimony breaks the ninth commandment (5:20) and damages the community (cf. Ps. 27:12; Prov. 6:19; 12:17, 19; 14:5; 19:5, 9; 25:18).

19:19-20 purge the evil. See 13:5 and note. Proper justice and punishment acts as a deterrent for the people. See 13:11 and note.

19:21 eye shall not pity. See 13:8. life for life, eye for eye, tooth for tooth, hand for hand, foot for foot. This expression expands the idea that the punishment for the false witness is to be the same as would have been imposed on the accused (19:19) and makes punishment proportionate to the crime. See Ex. 21:23-25 and Matt. 5:38. It cannot involve multiple acts of revenge (cf. Lamech, Gen. 4:24).

20:1-20 Whereas the OT usually describes war through narrative, this chapter legislates what ought to happen in warfare. This law limits the conduct of warfare and occurs in a section that could be headed "You shall not murder," devoted to ensuring no unnecessary loss of life. The concern is to minimize casualties in war. This law also distinguishes between enemy cities outside the boundaries of the Promised Land (vv. 10-15) and those within the boundaries (vv. 16-18). Even the latter case, however, need not result in total annihilation (see note on vv. 16-18). These laws on warfare (esp. vv. 16-18) create an ethical dilemma for Christians. But three things should be considered: (1) the limits and restraint of these laws; (2) their context in securing the Promised Land; and (3) the priority of offering terms of peace to cities before attacking them (see v. 10). See Gen. 15:16; and notes on Deut. 7:2; 18:12. In the NT, the Christian inheritance is a heavenly land (1 Pet. 1:4), not an earthly one, and the language of warfare is used spiritually (cf. Eph. 6:10-17).

20:1-4 The first command regarding warfare is you shall not be afraid of them if the enemy's army is larger than Israel's. The reason for not fearing is the presence of God (see 1:19-45). Rather, the enemy's strength highlights God's greater power in defeating them. The priest reinforces the command not to fear and reflects the presence of God in the midst of Israel's army.

20:5-7 Exemption from military service is extended to three groups of people. See the parallel covenant curses in 28:30. The priority is on enjoying the blessings from God in housing, crops, and marriage. The exemptions show that Israel did not need to depend on every last man fighting and that warfare was not to be an end in itself but a means to a greater end. Those who fight serve the interests of the whole community.

20:8 A fourth exemption from military service is extended to any who are fearful and fainthearted (cf. Gideon's army in Judg. 7:2-3). Psychologically, fearfulness could be contagious throughout the army. More significantly, fear is disobedience and God does not allow such disobedient warriors to fight.

20:10-15 The application of vv. 10-14 is limited to cities that are very far from you (v. 15), i.e., outside the boundaries of the Promised Land. If the city rejects the terms of peace and initiates war against Israel, victory over the city is assured because God gives it into Israel's hand.

20:16-18 These verses concern cities within the boundaries of the Promised Land and may presuppose that these cities have refused the invitation to surrender (see v. 10). Israel's action is much more severe in these cases, as they are to save alive nothing that breathes (v. 16). To devote them to complete destruction (v. 17) acknowledges that God is the victor and that to him belong the spoils of war (see 2:34-35; 7:2); it also is a precursor of final judgment (see Introduction to Joshua: The Destruction of the Canaanites). Such a drastic threat could encourage surrender rather than resistance. Joshua's application of these principles made room for such Gentiles to surrender and survive (e.g., Josh. 6:22-25; 9:26-27). On the nations listed in Deut. 20:17, cf. 7:1. Cohabiting in the Promised Land with pagan nations makes Israel vulnerable to fall into their abominable practices, referring to idolatry as well as immorality. See 7:2-4 and 8:9-14.

20:19-20 The law of protection of fruit trees acknowledges that Israel is to inherit trees that it did not plant (see 6:11). This law also puts a brake on human shortsightedness: the ultimate end of the land is to be a fruitful garden for God's people to enjoy.

21:1 in the land. These laws are given to keep the Promised Land free from desecration.

21:4 break the heifer's neck. This animal is not burned, as in the usual sacrifices. However, its death is a sacrifice to atone for sin committed by an unknown person.

21:9 purge the guilt. Cf. 13:5.

21:10 This law must apply for conquests of cities far away (20:10-15), otherwise the women would have been destroyed (20:17). It both ends the discussion of topics under the heading "you shall not murder" and introduces the section on "you shall not commit adultery" (5:18; see note on 21:15-23:14).

21:12-13 shave her head and pare her nails . . . take off the clothes. These actions indicate a departure from her former life, no doubt including its religious practices.