He may receive no more than forty lashes, lest your brother be beaten any more than that and be degraded in your sight. He may receive no more than forty lashesThe phrase "forty lashes" refers to a specific limit set by Mosaic Law for corporal punishment. The Hebrew word for "lashes" is "makkot," which implies a physical blow or strike. Historically, this limit was established to prevent excessive punishment and to maintain human dignity. The number forty is significant in the Bible, often symbolizing a period of testing or judgment, as seen in the forty years of Israel's wandering in the desert. The Apostle Paul references this practice in 2 Corinthians 11:24, where he mentions receiving "forty lashes minus one," indicating the Jewish practice of administering only thirty-nine lashes to avoid accidentally exceeding the law's limit. This reflects a deep respect for the law and the value of mercy within justice. lest your brother be beaten any more than that
The term "brother" here is significant, emphasizing the communal and familial relationship among the Israelites. The Hebrew word "ach" denotes a close kinship, reminding the Israelites that even when administering justice, they are dealing with a fellow member of God's covenant community. This phrase underscores the importance of compassion and restraint in justice. The law aims to correct, not to destroy, and recognizes the inherent dignity of every individual as created in the image of God. This principle is echoed in the New Testament, where believers are encouraged to restore one another gently (Galatians 6:1). and be degraded in your sight
The word "degraded" translates from the Hebrew "qalal," meaning to be made light or insignificant. This reflects a concern for the person's dignity and social standing. The law seeks to prevent the punishment from becoming a public spectacle that strips the individual of their worth and honor. In a broader biblical context, this aligns with the teaching that all humans bear the image of God (Genesis 1:27) and should be treated with respect and dignity. The community is reminded that justice should not lead to humiliation but should aim for restoration and reconciliation. This principle is foundational in Christian ethics, where love and respect for one's neighbor are paramount (Matthew 22:39). Persons / Places / Events 1. MosesThe author of Deuteronomy, delivering God's laws to the Israelites. 2. IsraelitesThe recipients of the law, God's chosen people, who are being prepared to enter the Promised Land. 3. JudgesThose responsible for administering justice and ensuring the law is followed. 4. The OffenderThe individual who has committed a crime and is subject to punishment. 5. The CommunityThe broader group of Israelites who are witnesses to the administration of justice. Teaching Points Limitations on PunishmentThe law sets a maximum number of lashes to prevent excessive punishment and protect human dignity. This reflects God's justice and mercy. Value of Human DignityEven when punishment is necessary, the offender is still considered a "brother," emphasizing the inherent value and dignity of every person. Justice and MercyThe balance between justice and mercy is crucial. While wrongdoing must be addressed, it should not lead to dehumanization. Community ResponsibilityThe community is involved in the process of justice, highlighting the collective responsibility to uphold God's standards. Spiritual DisciplinePhysical discipline in the Old Testament can be seen as a precursor to spiritual discipline, where God corrects us for our growth and maturity. Bible Study Questions 1. How does the limitation of forty lashes reflect God's character in terms of justice and mercy? 2. In what ways can we apply the principle of valuing human dignity in our modern justice systems? 3. How does the concept of community responsibility in administering justice apply to the church today? 4. What are some ways we can balance justice and mercy in our personal relationships? 5. How can understanding God's discipline in our lives help us grow spiritually, and how does this relate to the physical discipline described in Deuteronomy 25:3? Connections to Other Scriptures Leviticus 19:18This verse emphasizes loving your neighbor as yourself, which underpins the humane treatment of offenders. 2 Corinthians 11:24Paul references receiving lashes, connecting the Old Testament law to his own experiences. Proverbs 10:13Discusses the use of discipline and correction, which relates to the purpose of the lashes. Hebrews 12:6Speaks of the Lord disciplining those He loves, providing a spiritual parallel to physical discipline. Matthew 5:38-39Jesus' teaching on turning the other cheek, which contrasts with the Old Testament law of retribution. People Amalek, Amalekites, Ephah, MosesPlaces Amalek, Beth-baal-peor, EgyptTopics Adding, Beat, Blows, Brother, Continue, Degraded, Despicable, Dishonoured, Esteemed, Exceed, Flogged, Forty, Lashes, Lest, Lightly, Seem, Shamed, Sight, Smite, Stripes, VileDictionary of Bible Themes Deuteronomy 25:1-3 5203 acquittal
5358 judges
6173 guilt, and God Deuteronomy 25:2-3 5277 criminals 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 25:3 NIVDeuteronomy 25:3 NLTDeuteronomy 25:3 ESVDeuteronomy 25:3 NASBDeuteronomy 25:3 KJV
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