Chapter 25

1 Stripes must not exceed forty. 4 The ox is not to be muzzled. 5 Of raising seed unto a brother. 11 Of the immodest woman. 13 Of unjust weights. 17 The memory of Amalek is to be blotted out.

1. Controversy. A dispute leading to litigation, as is plain from what follows. The word thus translated is from the root “to agitate,” “to quarrel noisily,” “to shout” (see Gen. 26:22; Job 9:3; Prov. 25:9). The noun form, as used here, appears also in Gen. 13:7; Job 31:13.

Unto judgment. “Into court” (RSV), the place of judgment (1 Kings 7:7; Isa. 28:6). The word “judgment” also refers to the process or procedure of justice in the courts (Job 14:3; Eccl. 11:9; 12:14). Finally, it is used of the decision or “judgment” handed down by a judge after hearing a case (Mal. 2:17).

Justify the righteous. Literally, “cause to be righteous the righteous one.” The one falsely accused was to be exonerated and acquitted. The word here translated “righteous” is also used of the righteousness of the justified sinner before God. Here it is used in the legal sense of pronouncing a man not guilty (see Ex. 22:9; 2 Sam. 15:4; Ps. 94:21; Prov. 17:15; Isa. 5:23). Courts were established by God’s own direction.

Condemn the wicked. The words here translated “condemn” and “wicked” are from the same root. Literally, the expression would read, “to cause to be regulated the abnormal [unregulated] ones.” The related Arabic root means “to be loose” (of the limbs), and therefore “ill regulated” or “out of joint.” An endeavor was to be made to rehabilitate and regulate, rather than to punish in the sense of vengeance.

2. Before his face. That is, in open court, before the witnesses and the judges. He was made to lie down, and given the number of blows prescribed by the judge. Corporal punishment was usually administered by a stick (2 Sam. 7:14), though sometimes with thorn branches (Judges 8:7, 16), and sometimes with scourges or whips (1 Kings 12:11, 14). “Scorpions” were leather strips tied in hard knots containing sharp pieces of wood or metal.

3. Forty stripes. Compare the experience of Paul (2 Cor. 11:24). Later the Jews fixed the number at 39, lest inadvertently more than 40 should be given.

Vile. Unduly severe punishment would lead to resentment and the feeling that the man had been unjustly treated. One stroke beyond 40 would be considered unjust. When the punishment was inflicted in the synagogue, it was the custom to read such passages as Deut. 28:58, 59 during the flogging, and in the presence of witnesses.

4. The ox. From ancient times it was the custom to use oxen for treading out grain. In India today it is the usual thing to muzzle the animals. The treading out of the grain is often painful to the feet of the oxen, and it is not unusual for them to go lame as a result, especially if overworked at the task. This Mosaic precept not only protected the “ox” from cruel treatment but was designed to inculcate tenderheartedness—a trait that was not common among the heathen. Note the sentiments expressed in Prov. 12:10 on this very point. The apostle Paul referred to Deut. 25:4 as evidence that the ministry should receive a proper and adequate wage, in harmony with the sacred dignity of their office (see 1 Cor. 9:9; 1 Tim. 5:18; cf. Matt. 10:10). Faithful service, whether of men or of animals, deserves generous recognition.

5. The duty of an husband’s brother. The purpose of such a marriage was to provide a successor to the deceased (see on Gen. 38:8; Matt. 22:25). The first son born to such a union, commonly called a levirate marriage, was to become the heir of the deceased brother, in order to perpetuate his name and estate. A brother who refused to carry out this duty was held in public disgrace. This custom was common among many ancient nations, with variations, and survived into modern times among descendants of some of the earlier peoples of India. The best-known Biblical example of the operation of the principle of levirate marriage is that of Ruth the Moabitess (Ruth 1:22; 2:1 to 4:17).

6. His name. Compare Num. 27:4; Ruth 4:5. Men in all ages have valued perpetuation of the family name. This remains true in Oriental countries today, where no greater calamity can come to a man than to die without a male heir.

7. The elders. On the authority of the elders at the gate, see Deut. 21:19; 22:15; Ruth 4:1. The law did not require the brother to marry the widow if he felt that he could not love her. But in case he refused to marry her, she could enter a formal complaint against him.

8. The elders. The “elders” were the responsible city leaders to deal with him. They were no doubt fully acquainted with his circumstances and in a position to secure further information about the case. The “elders,” literally “elderly men,” were held in great respect, and exercised considerable authority.

9. Loose his shoe. Literally, his “sandal.” Jewish tradition indicates the shoe of the right foot. The deed here described was regarded as an act of indignity, inasmuch as failure to comply with the levirate law (see on v. 5) was looked upon as a mark of selfishness (see Ruth 4:6). The placing of the shod foot on property proclaimed either one’s contempt for it or one’s rightful ownership over it (Ps. 60:8; 108:9). Accordingly, the removal of the man’s shoe by his brother’s widow proclaimed the man’s unworthiness. He refused to do what was rightfully to be expected of him. Compare S. of Sol. 7:1 for the figure of the sandaled foot as a picture of beauty and desirableness. To go unshod was looked upon as degrading (2 Sam. 15:30; Isa. 20:2, 4) or as a token of humility (Ex. 3:5; Joshua 5:15).

In his face. Jewish commentators usually interpret this as spitting on the ground “before his face.” This seems reasonable, because the preposition is not “upon,” but “by” or “before” (Deut. 11:25; Joshua 10:8). Spitting before the face was thought to be humiliating (Num. 12:14). This verb appears three times in the Hebrew Bible.

So shall it be done. The only exceptions were the high priest, who was not subject to the levirate law (Lev. 21:13, 14), brothers living at a distance, and the aged.

11. Strive together. In Ex. 21:22 is recorded the case of men quarreling, and the compensation to be given to a pregnant woman injured as a result of a fight between the men. In this case, legal protection is afforded the man. Some commentators have suggested that this refers to the widow of vs. 5–10 taking hold of her brother-in-law to force him into marriage with her. If such be the application, this law would forbid the woman passing beyond the bounds of decency. However, the context makes it clear that this was a personal quarrel in which the wife of one of the men endeavored to help her husband. The word here translated “strive” might better be translated “wrestle.” It is rendered variously in Ex. 2:13; 21:22; Lev. 24:10; 2 Sam. 14:6.

12. Cut off her hand. This was not to be done by the man she grasped, for he would be incapacitated, perhaps permanently injured. He would bring his complaint before the judges. This law is derived from the principle stated in Ex. 21:24. Some Jewish commentators reject the idea that this was to be taken literally. The rabbis later changed the sentence to one of heavy fine.

13. Divers weights. “Two kinds of weights” (RSV), a lighter weight used in selling and a larger one in purchasing. Literally, “a stone and a stone, large and small.” Ancient Hebrew weights were usually made of stone. Amos 8:5 indicates that this particular type of dishonesty was not uncommon among the Jews. Note the statement about different weights in Prov. 20:23, as an “abomination” to Jehovah, whereas just weights are approved by the Lord (Prov. 16:11). The prophet Micah makes a similar statement on God’s displeasure with unjust weights (Micah 6:11). God designs that among His people principles of justice and equity shall prevail. Those who serve God will not cheat their fellow men (see 1 John 4:20).

15. Perfect and just weight. See Lev. 19:35, 36. The tendency to indulge the temptation to make easy profits is not always easily eliminated in business dealings. We speak of honesty as being the best policy. Yet the policy followed by some businessmen is as cruel as that of tooth and claw in the jungle. It must be admitted that such dealings have often brought men enormous riches, and even high repute in society. Yet without honesty there can never be peace of mind and a clear conscience before God.

17. Amalek. The reference here is to the hostility of the Amalekites toward Israel on their journey from Egypt (Ex. 17:8–16). It is true that at the time of the writing of the book of Deuteronomy the Amalekites were no longer a threat to Israel. Yet Jehovah did not forget the injury they had done to His people.

18. Smote the hindmost. Reflecting cowardice and cruelty (see Ex. 17:8–13).

He feared not God. This was the reason for his evil conduct. Indifference to right principles can scarcely provide a solid foundation upon which to build kindness and love for one’s neighbors.

19. Blot out. The Lord is a God of love and righteousness. The command to wipe out the Amalekites as a nation was first addressed to Joshua (Ex. 17:14), but the actual work of judgment upon this people, which had filled up its cup of iniquity, was carried out in stages. Barak and Gideon (Judges 5:14; 6:3; 7:12), Saul and Samuel (1 Sam. 15:1–9), and David (1 Sam. 27:8, 9; 30:1, 17), all participated in executing the decree against them. Finally came the children of Simeon, who completed the task (1 Chron. 4:42, 43).

Ellen G. White comments

4    GW 450; TM 253, 347, 493

13, 14  MH 188

13-16CS 77

13-18TM 371

14-167T 179

17-19PP 299; 2T 108; 5T 245

19   PP 628; TM 372