Deuteronomy 22

Deuteronomy 22:1-30

Deuteronomy 20:1-20; Deuteronomy 21:1-23; Deuteronomy 22:1-30; Deuteronomy 23:1-25; Deuteronomy 24:1-22; Deuteronomy 25:1-19; Deuteronomy 26:1-19(d) Sundry Laws (Deuteronomy 20-26) These sundry laws are both civil and domestic, and deal with the following problems: First. Humane conduct in time of war (Deuteronomy 20:1-20; Deuteronomy 21:10-14). It is interesting to note in this connection that no authority or sanction is given for wars of aggression and invasion; no encouragement to increase possessions, plunder, or cruelty. Nothing must be done to promote natural pride or lordly supremacy. The wars of Israel were to be punitive and defensive wars purely. They were to be “ holy crusades” and “ wars of the Lord” in the real sense. Four grounds of exemption from service in war are mentioned (Deuteronomy 20:5-8): The dedication of a new house; the planting of a vineyard; the taking of a wife; and the spirit of cowardice. Second. Deuteronomy 21:1-9 gives instructions regarding homicide. The solemnity of the ceremony provided in such cases was such as to seek to prevent such hidden acts of violence. Third. The regulation of family matters is then presented (Deuteronomy 21:15-23), especially with regard to the treatment of the children of two marriages. Emphasis is laid upon dealing according to principle and not prejudice. Nothing must be done by partiality. Disobedience to parents is regarded as disobedience to God, for the parents stand in the place of God with regard to the child. Fourth. Deuteronomy 22:1-30; Deuteronomy 23:1-25; Deuteronomy 24:1-22; Deuteronomy 25:1-19 deals with a number of miscellaneous laws, such as that of brotherhood which emphasizes the necessity of sympathy and helpfulness between man and man (Deuteronomy 22:1-4). Women are forbidden to wear that which pertaineth to men (Deuteronomy 22:5). It was customary in connection with the worship of heathen gods, some of which were supposed to be both male and female, for its devotees, especially women, to worship these gods in male attire. This led to licentiousness and looseness of life. Such things God’ s people are to avoid (cf. 1 Peter 3:1-6).

Even such a matter as the protection of bird life (Deuteronomy 22:6-8) is not overlooked. Miscellaneous laws regarding matters of personal purity are set forth in Deuteronomy 22:13-30; Deuteronomy 23:1-8; regarding divorce (Deuteronomy 24:1-5); no man shall take away from another man his means of support (Deuteronomy 24:6-22); instructions concerning the administration of justice (Deuteronomy 25:1-3); compensation for labor (Deuteronomy 25:4-12); just weights and measures (Deuteronomy 25:13-16); together with a divine explanation as to the real nature of the sin of Amalek and the reason for the destruction of the Amalekites (Deuteronomy 25:17-19) completes the contents of Deu 25:1-19. The offering of the first fruits to God as recorded in Deuteronomy 26:1-19 is a recognition of God as the proprietor of the land and the provider of the needs of His people. In Deuteronomy 26:5-11 tithing is demanded for the separate maintenance of the priests and also a tithe of what was left to be distributed among the poor and for the purposes of benevolence. The Israelite had to be careful with regard to his tithe money, and to declare, as it were, under oath, that his tithe money had not been used for selfish ends or personal gain. In Deuteronomy 26:16-19; Deuteronomy 27:1-21 we have a twofold avowal: First, on the part of Jehovah who avows Israel to be His people; second, on the part of the people who avow Jehovah to be their God (cf. Exodus 24:7; Joshua 24:14-25; Psalms 27:8).