◄ Deuteronomy 17:13 ►
Then all the people will hear and be afraid, and will no longer behave arrogantly.
Study Bible
Then all the people
This phrase emphasizes the collective responsibility and unity of the Israelite community. In the Hebrew context, "all the people" (כָּל־הָעָם, kol-ha'am) signifies the entire nation, underscoring the communal nature of justice and the importance of shared values. The Israelites were called to be a holy nation, set apart for God's purposes, and this required a collective adherence to God's laws. The phrase reminds us of the importance of community in maintaining righteousness and justice.

will hear
The Hebrew word for "hear" (שָׁמַע, shama) goes beyond mere auditory reception; it implies understanding, internalizing, and responding appropriately. In the biblical context, hearing is often linked with obedience. This phrase suggests that the public nature of justice serves as a deterrent to wrongdoing, as the people are expected to learn from the consequences faced by those who transgress the law.

and be afraid
The fear mentioned here (יִרְאוּ, yir'u) is not merely terror but a reverential awe and respect for God's laws and the consequences of disobedience. This fear is intended to lead to wisdom and a healthy respect for divine authority. In a conservative Christian perspective, this fear is seen as a necessary component of a godly life, encouraging believers to live in accordance with God's commandments.

and will never again
This phrase indicates a desired outcome of permanent change in behavior. The Hebrew construction suggests a strong negation, emphasizing the hope that the community will learn from the example set by the enforcement of justice. It reflects the transformative power of God's law when it is applied correctly and consistently.

do such an evil thing
The term "evil" (רָעָה, ra'ah) in this context refers to actions that are morally wrong and contrary to God's commandments. The phrase underscores the seriousness of sin and the need for the community to reject behaviors that are harmful and destructive. In the conservative Christian view, this serves as a reminder of the fallen nature of humanity and the need for redemption through Christ.

among you
This phrase highlights the internal nature of the community's responsibility. The Hebrew word for "among" (בְּקִרְבֶּךָ, bekirbecha) suggests an intimate, internal presence, indicating that the community must be vigilant in maintaining purity and righteousness within its own ranks. It serves as a call for self-examination and accountability, ensuring that the community remains faithful to God's covenant.

Persons / Places / Events
1. Moses
The author of Deuteronomy, delivering God's laws and instructions to the Israelites.

2. Israelites
The chosen people of God, receiving the laws and commandments as they prepare to enter the Promised Land.

3. Judges and Priests
Appointed leaders responsible for administering justice and ensuring adherence to God's laws.

4. Promised Land
The land of Canaan, which the Israelites are preparing to enter and settle.

5. God's Commandments
The laws given by God to guide the moral, civil, and religious life of the Israelites.
Teaching Points
The Role of Justice in Society
Justice serves as a deterrent to wrongdoing. When justice is visibly and fairly administered, it instills a healthy fear of consequences, promoting societal order.

The Importance of Accountability
Leaders and judges are accountable to God for their decisions. Their role is crucial in maintaining the moral and spiritual integrity of the community.

Fear of the Lord as a Deterrent
A reverent fear of God and His commandments should guide our actions. This fear is not about terror but about respect and acknowledgment of God's authority.

Community Responsibility
The community has a role in upholding God's laws. When individuals see justice served, it reinforces communal standards and discourages arrogance and rebellion.

Learning from Consequences
Observing the consequences of others' actions can be a powerful teacher. It encourages self-reflection and adherence to God's ways.
Bible Study Questions
1. How does the concept of justice in Deuteronomy 17:13 compare to modern-day justice systems?

2. In what ways can we apply the principle of accountability in our personal and community lives today?

3. How does the fear of the Lord influence your daily decisions and actions?

4. What role does the community play in maintaining moral and spiritual standards according to Deuteronomy 17:13?

5. How can observing the consequences of others' actions help us grow in our faith and obedience to God?
Connections to Other Scriptures
Deuteronomy 13:11
Similar language is used to emphasize the deterrent effect of punishment on the community.

Proverbs 21:11
Highlights the concept of learning from the consequences of others' actions.

1 Timothy 5:20
Paul instructs that public rebuke serves as a warning to others, echoing the principle in Deuteronomy 17:13.

Romans 13:4
Discusses the role of authorities as God's servants to bring punishment on wrongdoers, aligning with the judicial role in Deuteronomy.

Hebrews 10:31
Reflects on the fear of the Lord as a deterrent to sin, similar to the fear instilled by witnessing justice.
Sermons
High Court of AppealD. Davies Deuteronomy 17:8-13
The Priest and the JudgeJ. Orr Deuteronomy 17:8-13
The Ruling -Power of the Priests in the Jewish ChurchR.M. Edgar Deuteronomy 17:8-13
People
Levites, Moses
Places
Beth-baal-peor, Egypt
Topics
Act, Afraid, Contemptuous, Fear, Full, Hearing, Presume, Presumptuously, Pride
Dictionary of Bible Themes
Deuteronomy 17:13

     8754   fear

Deuteronomy 17:8-13

     5025   killing
     5383   lawsuits

Deuteronomy 17:12-13

     5896   irreverence
     8736   evil, warnings against

Library
Bethphage
There is very frequent mention of this place in the Talmudists: and, certainly, a more careful comparison of the maps with those things which are said by them of the situation of this place is worthy to be made; when they place it in mount Olivet, these make it contiguous to the buildings of Jerusalem. I. In the place cited in the margin, the case "of a stubborn judge" (or elder) is handling. For when, by the prescript of the law, difficult matters, and such things as concerning which the lower councils …
John Lightfoot—From the Talmud and Hebraica

The Reign of Saul.
I Sam. 8-31; I Chron. 10 The Demand for a King. The last period saw one tribe after another come to the front and assert itself through some leading man as an emergency arose, but now the tribes are to be united into a monarchy and this, too, at their own request made in the form of a desire for a king. Several things no doubt influenced them to make this request. (1) From the days of Joshua there had been no strong national bond. They were only held together by the law of Moses and the annual assemblages …
Josiah Blake Tidwell—The Bible Period by Period

'Make us a King'
'Then all the elders of Israel gathered themselves together, and came to Samuel, onto Ramah, 5. And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. 6. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. 7. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected Me, …
Alexander Maclaren—Expositions of Holy Scripture

Adonijah
BY REV. ALFRED ROWLAND, D.D., LL.B. It is notorious that the sons of devout men sometimes prove a curse to their parents, and bring dishonour on the cause of God. When Eve rejoiced over her first-born, she little suspected that passions were sleeping within him which would impel him to slay his own brother; and the experience of the first mother has been repeated, though in different forms, in all lands and in all ages. Isaac's heart was rent by the deceit of Jacob, and by the self-will of Esau. …
George Milligan—Men of the Bible; Some Lesser-Known

Jehoiada and Joash
'And when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the seed royal. 2. But Jehosheba, the daughter of king Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him from among the king's sons which were slain; and they hid him, even him and his nurse, in the bedchamber from Athaliah, so that he was not slain. 3. And he was with her hid in the house of the Lord six years. And Athaliah did reign over the land. 4. And the seventh year Jehoiada …
Alexander Maclaren—Expositions of Holy Scripture

The Bible in the Days of Jesus Christ
[Illustration: (drop cap S) Reading from a Roll--old Roman Painting] Slowly but surely, as time went on, God was adding to His Book, until about four hundred years before the birth of Jesus Christ the Old Testament Scriptures, in their present shape, were completed. Many questions have been asked as to how the canon of the Old Testament was formed--that is, how and when did the Jews first begin to understand that the Books of the Old Testament were inspired by God. About the first five Books--the …
Mildred Duff—The Bible in its Making

Josiah, a Pattern for the Ignorant.
"Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before Me; I also have heard thee, saith the Lord. Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place."--2 Kings …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The Story of the Adulteress.
(Jerusalem.) ^D John VII. 53-VIII. 11. [This section is wanting in nearly all older manuscripts, but Jerome (a.d. 346-420) says that in his time it was contained in "many Greek and Latin manuscripts," and these must have been as good or better than the best manuscripts we now possess. But whether we regard it as part of John's narrative or not, scholars very generally accept it as a genuine piece of history.] ^d 53 And they went every man unto his own house [confused by the question of Nicodemus, …
J. W. McGarvey—The Four-Fold Gospel

The Golden Eagle is Cut to Pieces. Herod's Barbarity when He was Ready to Die. He Attempts to Kill Himself. He Commands Antipater to be Slain.
1. Now Herod's distemper became more and more severe to him, and this because these his disorders fell upon him in his old age, and when he was in a melancholy condition; for he was already seventy years of age, and had been brought by the calamities that happened to him about his children, whereby he had no pleasure in life, even when he was in health; the grief also that Antipater was still alive aggravated his disease, whom he resolved to put to death now not at random, but as soon as he should …
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it …
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

Subjects of Study. Home Education in Israel; Female Education. Elementary Schools, Schoolmasters, and School Arrangements.
If a faithful picture of society in ancient Greece or Rome were to be presented to view, it is not easy to believe that even they who now most oppose the Bible could wish their aims success. For this, at any rate, may be asserted, without fear of gainsaying, that no other religion than that of the Bible has proved competent to control an advanced, or even an advancing, state of civilisation. Every other bound has been successively passed and submerged by the rising tide; how deep only the student …
Alfred Edersheim—Sketches of Jewish Social Life

Second Stage of Jewish Trial. Jesus Condemned by Caiaphas and the Sanhedrin.
(Palace of Caiaphas. Friday.) ^A Matt. XXVI. 57, 59-68; ^B Mark XIV. 53, 55-65; ^C Luke XXII. 54, 63-65; ^D John XVIII. 24. ^d 24 Annas therefore sent him bound unto Caiaphas the high priest. [Foiled in his attempted examination of Jesus, Annas sends him to trial.] ^b and there come together with him all the chief priests and the elders and the scribes. ^a 57 And they that had taken Jesus led him away to the house of Caiaphas the high priest, ^c and brought him into the high priest's house. ^a where …
J. W. McGarvey—The Four-Fold Gospel

Easter Tuesday
Second Sermon. Same Text. Acts 13, 26-39. THE WORD AND THE RESURRECTION.[1] [Footnote 1: This sermon appeared first in the Church Postil, the Explanation of the Epistle and Gospel Texts from Easter to Advent. Printed by Hans Lufft, Wittenberg, 1559.] 1. This sermon was preached by Paul in the synagogue at Antioch of Pisidia, where were gathered with the Jews some Greek converts. Wherever in a city Jews were to be found, there also were their synagogues in which they taught and preached; and many …
Martin Luther—Epistle Sermons, Vol. II

The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

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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