If the guilty man deserves to be beaten, the judge shall have him lie down and be flogged in his presence with the number of lashes his crime warrants. If the guilty manThe phrase "guilty man" refers to an individual who has been found culpable of a wrongdoing or crime. In the Hebrew text, the word used is "רָשָׁע" (rasha), which denotes someone who is wicked or guilty. This term is often used in the Old Testament to describe those who have violated God's laws. The concept of guilt here is not merely legal but also moral, reflecting the divine justice system that seeks to uphold righteousness and holiness among God's people. deserves to be beaten
The phrase "deserves to be beaten" indicates a form of corporal punishment that was permissible under the Mosaic Law. The Hebrew word "נָכָה" (nakah) means to strike or smite. This punishment was not arbitrary but was to be administered justly and proportionately. It reflects the principle of retributive justice, where the punishment corresponds to the severity of the offense. This system was designed to maintain order and deter further wrongdoing within the community. the judge shall make him lie down
The role of the judge is crucial in this context. The Hebrew word for judge is "שָׁפַט" (shaphat), which means to govern or to pass judgment. The judge acts as God's representative, ensuring that justice is carried out fairly. The act of making the guilty man "lie down" signifies submission to the law and the authority of the judge. It underscores the importance of humility and acceptance of the consequences of one's actions. and be beaten in his presence
The phrase "in his presence" emphasizes transparency and accountability in the administration of justice. The punishment is not to be carried out in secret but openly, ensuring that it is conducted fairly and without excess. This public aspect serves as a deterrent to others and reinforces the community's commitment to upholding God's laws. with the number of lashes
The "number of lashes" is a specific measure of punishment, indicating that it should be neither too lenient nor excessively harsh. The Hebrew term "מִסְפָּר" (mispar) means number, highlighting the importance of precision and fairness. This reflects the biblical principle of justice tempered with mercy, ensuring that the punishment fits the crime and does not exceed what is just. appropriate to his crime
The phrase "appropriate to his crime" underscores the principle of proportionality in justice. The Hebrew word "רָאוּי" (raui) means fitting or suitable. This ensures that the punishment is directly related to the offense, maintaining a balance between justice and mercy. It reflects God's character as both just and compassionate, providing a model for human justice systems. Persons / Places / Events 1. MosesThe author of Deuteronomy, Moses is delivering God's laws to the Israelites as they prepare to enter the Promised Land. He serves as a mediator between God and the people. 2. IsraelitesThe audience receiving the laws and instructions from Moses. They are God's chosen people, set apart to live according to His commandments. 3. JudgesThe officials responsible for administering justice among the Israelites. They are tasked with ensuring that the laws are upheld and that justice is served. 4. Wicked ManThe individual who has committed a crime deserving of punishment. This person is subject to the judgment and correction prescribed by the law. 5. Promised LandThe land of Canaan, which God promised to the descendants of Abraham, Isaac, and Jacob. It represents a place of blessing and fulfillment of God's promises. Teaching Points Justice and ProportionalityThe verse emphasizes the importance of proportional justice. Punishment should fit the crime, reflecting God's fairness and righteousness. Role of AuthorityJudges are given the responsibility to administer justice. This underscores the importance of godly leadership and accountability in positions of authority. Correction and RestorationThe purpose of punishment is not only to serve justice but also to correct and restore the individual. This reflects God's desire for repentance and transformation. Community StandardsThe laws given to Israel were meant to uphold community standards and ensure that society functioned according to God's principles. This calls believers to uphold biblical values in their communities. God's HolinessThe laws reflect God's holiness and His expectation for His people to live set apart. Believers are called to pursue holiness in their own lives. Bible Study Questions 1. How does the principle of proportional justice in Deuteronomy 25:2 reflect God's character, and how can we apply this principle in our own lives today? 2. In what ways can we ensure that those in positions of authority within our communities are upholding godly standards of justice? 3. How does the concept of correction and restoration in biblical punishment challenge our modern views on justice and rehabilitation? 4. What are some practical ways we can uphold community standards that align with biblical values in our daily interactions? 5. How does understanding God's holiness as reflected in His laws influence our personal pursuit of holiness and righteousness? Connections to Other Scriptures Exodus 21:23-25This passage outlines the principle of "an eye for an eye," which is a foundational concept in biblical justice, emphasizing proportionality in punishment. Proverbs 19:29This verse speaks to the consequences of wickedness and the role of punishment in correcting behavior, aligning with the principles in Deuteronomy 25:2. Hebrews 12:6This New Testament verse highlights God's discipline as an act of love, drawing a parallel to the corrective nature of punishment in Deuteronomy. People Amalek, Amalekites, Ephah, MosesPlaces Amalek, Beth-baal-peor, EgyptTopics Beaten, Blows, Cause, Caused, Crime, Deserve, Deserved, Deserves, Face, Fall, Fault, Flogged, Guilt, Guilty, Judge, Lashes, Lie, Measure, Offense, Orders, Pass, Presence, Proportion, Punishment, Relation, Smitten, Stripes, Sufficiency, Undergo, Whipped, Whipping, Wicked, Wickedness, Worthy, Wrongdoer, Wrong-doer, Wrong-doingDictionary of Bible Themes Deuteronomy 25:2 6026 sin, judgment on Deuteronomy 25:1-3 5203 acquittal
5358 judges
6173 guilt, and God Deuteronomy 25:2-3 5277 criminals
5313 flogging
5485 punishment, legal aspects Library Therefore at that Time, when the Law Also...
27. Therefore at that time, when the Law also, following upon the days of the Patriarchs, [2010] pronounced accursed, whoso raised not up seed in Israel, even he, who could, put it not forth, but yet possessed it. But from the period that the fullness of time hath come, [2011] that it should be said, "Whoso can receive, let him receive," [2012] from that period even unto this present, and from henceforth even unto the end, whoso hath, worketh: whoso shall be unwilling to work, let him not falsely …
St. Augustine—On the Good of MarriageThe Doctrine of Arbitrary Scriptural Accommodation Considered.
"But the Righteousness which is of Faith speaketh on this wise,--Say not in thine heart, Who shall ascend into Heaven?' (that is, to bring Christ down from above:) or, Who shall descend into the deep?' (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth; and in thine heart:' that is, the word of Faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from …
John William Burgon—Inspiration and Interpretation Nor, Because I Called Ruth Blessed, Anna More Blessed...
10. Nor, because I called Ruth blessed, Anna more blessed, in that the former married twice, the latter, being soon widowed of her one husband, so lived long, do you straightway also think that you are better than Ruth. Forsooth different in the times of the Prophets was the dispensation of holy females, whom obedience, not lust, forced to marry, for the propagation of the people of God, [2242] that in them Prophets of Christ might be sent beforehand; whereas the People itself also, by those things …
St. Augustine—On the Good of Widowhood. Genealogy According to Luke.
^C Luke III. 23-38. ^c 23 And Jesus himself [Luke has been speaking about John the Baptist, he now turns to speak of Jesus himself], when he began to teach, was about thirty years of age [the age when a Levite entered upon God's service--Num. iv. 46, 47], being the son (as was supposed) of Joseph, the son [this may mean that Jesus was grandson of Heli, or that Joseph was counted as a son of Heli because he was his son-in-law] of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the …
J. W. McGarvey—The Four-Fold Gospel Of those who are Able to Profit Others by virtuous Example in Supreme Rule, but Fly from it in Pursuit of their Own Ease.
For there are some who are eminently endowed with virtues, and for the training of others are exalted by great gifts, who are pure in zeal for chastity, strong in the might of abstinence, filled with the feasts of doctrine, humble in the long-suffering of patience, erect in the fortitude of authority, tender in the grace of loving-kindness, strict in the severity of justice. Truly such as these, if when called they refuse to undertake offices of supreme rule, for the most part deprive themselves …
Leo the Great—Writings of Leo the Great Genealogy of Jesus According to Matthew.
^A Matt. I. 1-17. ^a 1 The book of the generation [or genealogy] of Jesus Christ, the son of David [the Messiah was promised to David--II. Sam. vii. 16; John vii. 42], the son of Abraham. [Messiah was also promised to Abraham--Gen. xxii. 18; Gal. iii. 16.] 2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judah and his brethren [mentioned here because they were the heads of the tribes for whom especially Matthew wrote his Gospel]; 3 and Judah begat Perez and Zerah [these two were twins] …
J. W. McGarvey—The Four-Fold Gospel The True Manner of Keeping Holy the Lord's Day.
Now the sanctifying of the Sabbath consists in two things--First, In resting from all servile and common business pertaining to our natural life; Secondly, In consecrating that rest wholly to the service of God, and the use of those holy means which belong to our spiritual life. For the First. 1. The servile and common works from which we are to cease are, generally, all civil works, from the least to the greatest (Exod. xxxi. 12, 13, 15, &c.) More particularly-- First, From all the works of our …
Lewis Bayly—The Practice of Piety The Roman Pilgrimage: the Miracles which were Wrought in It.
[Sidenote: 1139] 33. (20). It seemed to him, however, that one could not go on doing these things with sufficient security without the authority of the Apostolic See; and for that reason he determined to set out for Rome, and most of all because the metropolitan see still lacked, and from the beginning had lacked, the use of the pall, which is the fullness of honour.[507] And it seemed good in his eyes[508] that the church for which he had laboured so much[509] should acquire, by his zeal and labour, …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh Cix. Jewish Rulers Seek to Ensnare Jesus.
(Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision B. Sadducees Ask About the Resurrection. ^A Matt. XXII. 23-33; ^B Mark XII. 18-27; ^C Luke XX. 27-39. ^a 23 On that day there came { ^b come} unto him ^c certain of the the Sadducees, they that { ^b who} say there is no resurrection [As to the Sadducees, see p. 71. We may regard their attitude toward Christ as expressed by their leader Caiaphas, see p. 528]; and they asked him, saying, 19 Teacher, Moses wrote unto us [See Deut. xxv. 5, …
J. W. McGarvey—The Four-Fold Gospel Preaching (iii. ).
Eternal Fulness, overflow to me Till I, Thy vessel, overflow for Thee; For sure the streams that make Thy garden grow Are never fed but by an overflow: Not till Thy prophets with Thyself run o'er Are Israel's watercourses full once more. Again I treat of the sermon. We have looked, my younger Brother and I, at some main secrets and prescriptions for attractive preaching. What shall I more say on the subject of the pulpit? In the first place I will offer a few miscellaneous suggestions, and then …
Handley C. G. Moule—To My Younger Brethren 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 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 Links Deuteronomy 25:2 NIVDeuteronomy 25:2 NLTDeuteronomy 25:2 ESVDeuteronomy 25:2 NASBDeuteronomy 25:2 KJV
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