Deuteronomy 21:2
your elders and judges must come out and measure the distance from the victim to the neighboring cities.
your elders and judges
In ancient Israel, the "elders and judges" were key figures in maintaining justice and order within the community. The Hebrew word for "elders" is *zaqen*, which refers to those who are older and possess wisdom and experience. The "judges," or *shaphat*, were responsible for making legal decisions and ensuring that God's laws were upheld. This phrase highlights the importance of leadership and accountability in the community, emphasizing that those in positions of authority must actively engage in resolving issues and maintaining justice.

must come out
The phrase "must come out" indicates a proactive approach required by the leaders. It suggests that justice is not a passive endeavor but requires active participation and initiative. The Hebrew verb *yatsa* implies movement and action, underscoring the responsibility of the leaders to address the situation directly. This reflects the biblical principle that justice and righteousness are not merely theoretical concepts but require tangible actions and decisions.

measure the distance
"Measure the distance" involves a precise and careful assessment of the situation. The Hebrew word *madad* means to measure or stretch out, indicating a methodical and deliberate process. This action symbolizes the pursuit of truth and accuracy in judgment. It serves as a reminder that justice must be based on careful consideration and evidence, not on assumptions or biases. The act of measuring also reflects the biblical theme of fairness and impartiality in judgment.

from the victim
The term "victim" refers to the individual who has suffered harm or injustice. In this context, it is a person found dead under mysterious circumstances. The Hebrew word *chalal* can mean slain or fatally wounded, emphasizing the seriousness of the situation. This highlights the value of human life in biblical law and the community's responsibility to seek justice for those who cannot speak for themselves. It underscores the biblical mandate to protect the innocent and uphold the sanctity of life.

to the neighboring cities
The phrase "to the neighboring cities" indicates the communal responsibility in addressing the crime. The Hebrew word *ayar* refers to cities or towns, suggesting that the issue is not isolated but involves the broader community. This reflects the biblical principle of collective responsibility, where neighboring communities are called to participate in the pursuit of justice. It emphasizes the interconnectedness of society and the need for cooperation in upholding God's laws and ensuring peace and order.

Persons / Places / Events
1. Elders and Judges
These are the leaders and authorities within the Israelite community responsible for maintaining justice and order. They play a crucial role in resolving disputes and ensuring that God's laws are upheld.

2. Victim
Refers to the person found slain in the open country, whose murderer is unknown. This situation necessitates a communal response to address the shedding of innocent blood.

3. Neighboring Cities
These are the cities surrounding the location where the victim is found. The proximity of these cities to the crime scene is significant in determining responsibility and involvement in the atonement process.

4. Measurement
The act of measuring the distance from the victim to the neighboring cities is a procedural step to identify which city is closest and therefore responsible for the atonement ritual.

5. Atonement Ritual
Although not detailed in this specific verse, the context involves a ritual to atone for the innocent blood shed, which is further elaborated in the surrounding verses.
Teaching Points
Communal Responsibility
The passage emphasizes the role of the community in addressing sin and injustice. It is a reminder that we are accountable not only for our actions but also for the well-being of those around us.

Justice and Mercy
The procedure outlined in Deuteronomy 21:2 reflects God's desire for justice to be served while also providing a means for mercy and atonement. This balance is crucial in our own lives as we seek to uphold justice while extending grace.

The Sanctity of Life
The careful attention to the victim and the process of atonement highlight the value God places on human life. We are called to respect and protect life in all its forms.

Leadership and Accountability
The involvement of elders and judges underscores the importance of godly leadership and accountability in maintaining justice. Leaders are called to act with integrity and wisdom.
Bible Study Questions
1. How does the role of the elders and judges in this passage inform our understanding of leadership and accountability in the church today?

2. In what ways can we, as a community, take responsibility for addressing injustice and supporting those who have been wronged?

3. How does the concept of atonement in this passage connect to the ultimate atonement provided through Jesus Christ?

4. What practical steps can we take to uphold the sanctity of life in our daily interactions and decisions?

5. How can we balance the pursuit of justice with the extension of mercy in our personal and communal lives?
Connections to Other Scriptures
Numbers 35
Discusses the cities of refuge and the laws concerning murder and manslaughter, highlighting the importance of justice and the sanctity of life.

Genesis 4
The account of Cain and Abel, where God confronts Cain about the murder of his brother, underscores the seriousness of shedding innocent blood and the need for accountability.

Matthew 5
Jesus' teaching on reconciliation and the importance of resolving conflicts, which aligns with the communal responsibility to address wrongdoing and seek atonement.
Atonement for Unknown SinR.M. Edgar Deuteronomy 21:1-9
Expiating Unknown MurderC. Simeon, M. A.Deuteronomy 21:1-9
God's Value of Individual LifeJ. Wolfendale.Deuteronomy 21:1-9
Purification from Guilt of an Uncertain MurderJ. Orr Deuteronomy 21:1-9
The Creation of Righteous, Public SentimentD. Davies Deuteronomy 21:1-9
People
Levi, Moses
Places
Beth-baal-peor
Topics
Body, Cities, Dead, Distance, Elders, Forth, Judges, Measure, Measured, Neighboring, Orders, Responsible, Round, Slain, Towns
Dictionary of Bible Themes
Deuteronomy 21:1-2

     5358   judges
     7735   leaders, political

Deuteronomy 21:1-9

     4290   valleys
     7315   blood, basis of life
     8278   innocence, teaching on

Library
The Dead Christ
It was not usual to remove bodies from the cross immediately after their death. They were allowed to hang, exposed to the weather, till they rotted and fell to pieces; or they might be torn by birds or beasts; and at last a fire was perhaps kindled beneath the cross to rid the place of the remains. Such was the Roman custom; but among the Jews there was more scrupulosity. In their law there stood this provision: "If a man have committed a sin worthy of death, and he be put to death, and thou hang
James Stalker—The Trial and Death of Jesus Christ

A Condensed Guide for Life
'My son, if thine heart be wise, my heart shall rejoice, even mine. 16. Yea, my reins shall rejoice, when thy lips speak right things. 17. Let not thine heart envy sinners: but be thou in the fear of the Lord all the day long. 18. For surely there is an end; and thine expectation shall not be cut off. 19. Hear thou, my son, and be wise, and guide thine heart in the way. 20. Be not among winebibbers; among riotous eaters of flesh: 21. For the drunkard and the glutton shall come to poverty: and drowsiness
Alexander Maclaren—Expositions of Holy Scripture

Second Great Group of Parables.
(Probably in Peræa.) Subdivision D. Parable of the Lost Son. ^C Luke XV. 11-32. ^c 11 And he said, A certain man had two sons [These two sons represent the professedly religious (the elder) and the openly irreligious (the younger). They have special reference to the two parties found in the first two verses of this chapter --the Pharisees, the publicans and sinners]: 12 and the younger of them [the more childish and easily deceived] said to his father, Father, give me the portion of thy substance
J. W. McGarvey—The Four-Fold Gospel

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the
J. W. McGarvey—The Four-Fold Gospel

Messiah Suffering and Wounded for Us
Surely He hath borne our griefs, and carried our sorrows: ..... He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. W hen our Lord was transfigured, Moses and Elijah appeared in glory and conversed with Him. Had we been informed of the interview only, we should probably have desired to know the subject of their conversation, as we might reasonably suppose it turned upon very interesting and important
John Newton—Messiah Vol. 1

Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially
Alfred Edersheim—Sketches of Jewish Social Life

Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing
J. W. McGarvey—The Four-Fold Gospel

The Morning of Good Friday.
The pale grey light had passed into that of early morning, when the Sanhedrists once more assembled in the Palace of Caiaphas. [5969] A comparison with the terms in which they who had formed the gathering of the previous night are described will convey the impression, that the number of those present was now increased, and that they who now came belonged to the wisest and most influential of the Council. It is not unreasonable to suppose, that some who would not take part in deliberations which were
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Crucifixion.
Subdivision D. Jesus Found to Be Dead. His Body Buried and Guarded in the Tomb. ^A Matt. XXVII. 57-66; ^B Mark XV. 42-47; ^C Luke XXIII. 50-56; ^D John XIX. 31-42. ^d 31 The Jews therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath (for the day of that sabbath was a high day ), asked of Pilate that their legs might be broken, and that they might be taken away. [According to rabbinical writing a few hours before the Sabbath were called the Preparation;
J. W. McGarvey—The Four-Fold Gospel

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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