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

21:15-17 This law presupposes the practice of polygamy but does not condone it. (The ethical ideal for marriage comes from Gen. 2:24; the law protects the community by setting a minimum standard of behavior that preserves civility. On polygamy, see notes on 1 Cor. 7:2; 1 Tim. 3:2-3.) The law protects the rights of the firstborn even if he is the son of the unloved wife. double portion. The OT, in line with ancient Near Eastern practice, gave a double share of inheritance to the oldest son.

21:18-21 Breaking the fifth commandment (5:16) attracted the death penalty. Notice that the parents take the initiative in this penalty. purge the evil. See 13:5.

21:23 This law restricts the exposure of a dead criminal hanging on a tree, hence the concern to bury Jesus immediately after his death (see also Gal. 3:13).

22:1-4 Helping to protect a neighbor's property fulfills the command to love your neighbor as yourself (Lev. 19:18).

22:5 This law most likely prohibits transvestitism. The strong word abomination may also suggest transvestite practices associated with pagan temple prostitution. As with vv. 9-11 below, the law seeks to uphold the order and distinction in God's creation.

22:6-7 Like the treatment of trees in 20:19-20, this law preserves the means of life and seeks to prevent shortsightedness, requiring wise and respectful use of the creation.

22:8 Builders and homeowners must take adequate safety measures in building houses. Flat roofs were used for various household activities, including sleeping in hot weather.

22:9-11 These laws prohibit mixing various items, reflecting God's ordering of creation "according to its kind" (e.g., Gen. 1:25). They also reminded Israelites that God had separated them from other peoples to be distinct and holy (Deut. 14:2).

22:12 tassels. See Num. 15:38-41.

22:13-30 This group of laws deals with infringements to proper moral sexual conduct. All these laws begin with "If . . ." and deal with the response to the criminal. Behind this selection is the seventh commandment, "You shall not commit adultery" (5:18).

22:14-15 The text does not specify what constitutes evidence of virginity. This may be a garment stained with menstrual blood (v. 17), which demonstrates that she is not pregnant, or a stain of hymenal blood, showing that the girl's first intercourse took place on her wedding night. The gate was where legal matters were heard and resolved.

22:19 A hundred shekels is a very hefty fine, much more than a bride-price (cf. v. 29). Workers in old Babylonian times earned half a shekel per month. Along with the rule that he may not divorce her, this law sought to deter men from making false allegations and pursuing easy divorce.

22:21 purge the evil. See 13:5.

22:22 Adultery was a capital offense throughout the ancient world. To be convicted, the couple must be caught in the act (found lying) and they were both punished equally. If the circumstances suggested that the woman had not consented, then only the man was punished (vv. 25-27).

22:23-24 betrothed . . . wife. Betrothal was much more binding than modern engagement, hence the woman is called "wife" in v. 24. purge the evil. See 13:5.

22:29 Fifty shekels appears to be the bride-price (see Ex. 22:16). The law seeks to protect the woman who is less likely to be married because she has been violated.

22:30 uncover his father's nakedness. As the ESV footnote explains, this is lit., "uncover his father's skirt" (i.e., the corner of his garment). See also 27:20. It is probably an idiom meaning to bring dishonor to the father. The father's wife would presumably be a woman other than the man's mother, such as in the case of polygamy.

23:1 assembly. Generally the term is used in Deuteronomy to refer to Israel gathered at Horeb/Sinai. In this chapter it anticipates Israel gathered in the land at worship. testicles are crushed. This probably refers to men made eunuchs in the context of pagan worship. cut off. In Gal. 5:12 ("emasculate themselves") Paul uses the same verb as appears in the Greek translation of Deuteronomy, perhaps to imply that his opponents are acting like pagans; by this action the ancient Israelites would disqualify themselves from entry into the assembly.

23:2-4 Tenth generation is possibly an idiom meaning forever (see v. 6). no Ammonite or Moabite. The story of Ruth indicates that there were exceptions (see note on Ruth 1:4). Balaam. See Numbers 22-24.

23:7-8 You shall not abhor an Edomite. Israel's kinship with Edom is closer than that with Moab and Ammon (cf. v. 3). Edom is descended from Esau, Jacob's twin (Gen. 25:19-26). third generation. The possibility of foreigners becoming worshiping Israelites shows that, with God, faith is the issue more than race.

23:9-14 Israel's army fighting against the enemy was a religious gathering in the midst of which God was present. Hence laws of cleanness applied.