18<\/strong>. Judges shalt thou make thee<\/em> ] Heb. give<\/em> or appoint for thyself<\/em>.<\/p>\n and officers<\/em> ] scribes<\/em> or marshals<\/em>. See on Deu 1:15<\/span>.<\/p>\n i<\/em><\/strong> n a<\/em> ll<\/em><\/strong> thy gates<\/em> ] The law is another consequence of the centralisation of the cultus. In ancient Israel ordinary cases were decided by the meeting of the community at the town’s gate, and the harder cases referred to the local sanctuary for decision by its priest as God’s representative; cp. the Elohim<\/em> in E, Exo 21:6<\/span>; Exo 22:8<\/span> ff., 1Sa 2:25<\/span>. On the abolition of the local sanctuaries the former, the popular, court continued, as we see from the elders<\/em> mentioned in Deu 19:12<\/span>, Deu 22:13-21<\/span>, Deu 25:5-10<\/span>, and combined with the judges<\/em> in Deu 21:2<\/span>. But other provision had to be made for the superior procedure hitherto carried out at the local sanctuaries, and it is effected first<\/em> as here by the appointment of local lay judges, and second<\/em> in Deu 17:8<\/span> f. by the constitution of the Priests of the One Altar as a court of final reference. Josephus’ version, IV. Antt<\/em>. viii. 14 seven judges for each township with two Levites as assessors probably reflects the arrangements of his own time.<\/p>\n according to thy tribes<\/em> ] This survival of the old tribal interests (Deu 1:13<\/span>), alongside of the new arrangement according to locality, is interesting.<\/p>\n and they shall judge<\/em>, etc.] Deu 1:16<\/span>.<\/p>\n II. Second Division of the Laws: the Officers of the Theocracy Deu 16:18-20<\/span> Deu 17:8-18<\/span><\/p>\n Five Laws on Judges and Justice, Appeal to the Sanctuary, the King, the Priests, the Prophets; interrupted by an isolated group of laws on the Worship, Deu 16:21<\/span> to Deu 17:7<\/span>.<\/p>\n Deu 16:18-20<\/span>. Of Judges and Justice<\/p>\n Judges with officers are to be appointed in every locality but according to tribes. Justice is to be pursued with strict impartiality. Sg. Steuern. regards Deu 16:18<\/em><\/span> alone as original on the grounds that while it commits the discharge of justice to special Judges , vv. Deu 16:19<\/span> f. addresses the whole people as responsible for it; and that while Deu 16:18<\/span> presupposes Israel’s occupation of the land, Deu 16:20<\/span> b promises this as the reward of the people’s justice. But the former variation, though a possible, is not a certain, mark of diversity of authorship. The same author, after instituting the judges, might well address to the whole people his enforcement of the principles which were to inspire the institution, especially since (as we shall see) he left to the popular courts part of the duty of discharging justice. Deu 16:20<\/span> b<\/em>, a couple of deuteronomic formulas, may well be a later scribe’s malapropos<\/em> addition to the original law. There is no reason for doubting the integrity of the rest. Deu 16:19<\/em><\/span> is a close, but not exact, quotation from E. On the substance of this law see notes to Deu 1:9-18<\/span>.<\/p>\n These verses are closely connected in subject with the following chapter, and introduce certain directions for the administration of justice and the carrying on of the civil government of the people in Canaan. During the lifetime of Moses, he himself, especially inspired and guided by God, was sufficient, with the aid of the subordinate judges (compare Exo 18:13<\/span> ff), for the duties in question. But now that Moses was to be withdrawn, and the people would soon be scattered up and down the land of Canaan, regular and permanent provision must be made for civil and social order and good government.<\/P> Deu 16:21<\/B><\/span><\/P> A grove … – <\/B>Render, Thou shalt not plant for thee any tree as an idol: literally as an Asherah, i. e. an image of Astarte or Ashtaroth, the Phoenician goddess (compare Deu 7:5<\/span> note, Deu 7:13<\/span> note). The word is rendered grove by the King James Version also in Deu 7:5<\/span>; Deu 12:3<\/span>; Exo 34:13<\/span>; Jdg 6:25<\/span>, but cannot be maintained, for the word is connected with various verbs which are quite inapplicable to a grove. The wooden idol in question was the stem of a tree, stripped of its boughs, set upright in the ground, and rudely carved with emblems.<\/P> <\/p>\n Verse 18<\/span>. Judges and officers shalt thou make<\/B><\/I>] JUDGES, shophetim<\/I>, among the Hebrews, were probably the same as our magistrates<\/I> or justices of the peace<\/I>. OFFICERS, shoterim<\/I>, seem to have been the same as our inquest sergeants<\/I>, beadles<\/I>, &c., whose office it was to go into the houses, shops, &c., and examine weights, measures<\/I>, and the civil conduct of the people. When they found any thing amiss, they brought the person offending before the magistrate<\/I>, and he was punished by the officer<\/I> on the spot. They seem also to have acted as heralds in the army, De 20:5<\/span>. See also Rab. Maimon<\/I> in Sanhedrin<\/I>. In China, for all minor offences, the person when found guilty is punished on the spot, in the presence of the magistrate or mandarin of justice.<\/P><\/p>\n Judges; <\/B>chief magistrates to examine and determine causes and differences. <\/P> Officers, <\/B>who were inferior and subordinate to the other, to bring causes and persons before them, to acquaint people with the mind and sentence of the judges, and to execute their sentence, Deu 20:5<\/span>,9<\/span>; Jos 1:10<\/span>,11<\/span>; 3:2<\/span>,3<\/span>. In all thy gates, i.e. thy cities, which he here calls <\/P> gates, <\/B>because there were seats of judgment set. Compare 1Ch 23:4<\/span>. <\/P> <\/p>\n 18-20. Judges and officers shaltthou make<\/B>These last meant heralds or bailiffs, employed inexecuting the sentence of their superiors. <\/P> in all thy gates<\/B>Thegate was the place of public resort among the Israelites and otherEastern people, where business was transacted and causes decided. TheOttoman Porte derived its name from the administration of justice atits gates.<\/P><\/p>\n Judges and officers shall thou make thee<\/strong>,…. Judges were fixed in the sanhedrim, or court of judicature, and those that have lawsuits come before them; officers are masters of the staff and whip, and they stand before the judges, and go into markets, streets, and shops, to order the weights and measures, and to smite all that do wrong; and all they do is by order of the judges; so Maimonides s: the qualifications of judges to be chosen and constituted by the people are thus described by him. In the sanhedrim, greater or lesser, they place only men wise and understanding, expert in the wisdom of the law, and masters of great knowledge, and that know some of the other sciences, as medicine, arithmetic, astronomy, and astrology, the ways of soothsayers, diviners, and wizards, and the vanities of idolatry, that they may know how to judge them; and they set in the sanhedrim only priests, Levites, and Israelites, who are genealogized; nor do they set an old man there, nor an eunuch, nor a king, but an high priest, if he is qualified with wisdom; and they must be free from blemishes, and of a good stature and appearance, and understand many languages, and not hear by an interpreter; and though all this was not precisely required of the sanhedrim of three judges, yet these same things ought to be in everyone of them, wisdom, and meekness, and fear, and hatred of money, and love of truth, and love of men, and to be of a good report t and these were to be placed in<\/p>\n all thy gates which the Lord thy God giveth thee throughout thy tribes<\/strong>; that is, in every city, as Onkelos, and so Jarchi; and usually the courts of judicature were held in the gates of cities, and it was only in the land of Israel, not without it, that they were obliged to set up courts of judicature, as Maimonides u observes; who also asks, how many courts were fixed in Israel, and what the number they consisted of? to which he answers, they fixed at first the great court in the sanctuary, and it was called the great sanhedrim, and its number were seventy one; and again, they set up two courts of twenty three, one at the door of the court, and the other at the door of the mountain of the house (and so in the Misnah) w; and they set up in every city in Israel, in which were one hundred and twenty (men or families) or more, a lesser sanhedrim, which sat in the gate, and their number were twenty three judges; in a city in which there were not one hundred and twenty, they placed three judges, for there is no court less than three x:<\/p>\n and they shall judge the people with just judgment<\/strong>; give a right and just sentence in all cases that come before them, according to the laws of God, and the rules of justice and equity.<\/p>\n s Hilchot Sanhedrin, c. 1. sect. 1. t Ib. c. 2. sect. 1, 2, 3, 4, 5, 6, 7. u Ib. c. 1. sect. 2. w Sanhedrin, c. 10. sect. 2. x Ib. sect. 3, 4.<\/p>\n Just as in its religious worship the Israelitish nation was to show itself to be the holy nation of Jehovah, so was it in its political relations also. This thought forms the link between the laws already given and those which follow. Civil order – that indispensable condition of the stability and prosperity of nations and states – rests upon a conscientious maintenance of right by means of a well-ordered judicial constitution and an impartial administration of justice. – For the purpose of settling the disputes of the people, Moses had already provided them with judges at Sinai, and had given the judges themselves the necessary instructions for the fulfilment of their duties (Ex 18). This arrangement might suffice as long as the people were united in one camp and had Moses for a leader, who could lay before God any difficult cases that were brought to him, and give an absolute decision with divine authority. But for future times, when Israel would no longer possess a prophet and mediator like Moses, and after the conquest of Canaan would live scattered about in the towns and villages of the whole land, certain modifications and supplementary additions were necessary to adapt this judicial constitution to the altered circumstances of the people. Moses anticipates this want in the following provisions, in which he first<\/em> of all commands the appointment of judges and officials in every town, and gives certain precise injunctions as to their judicial proceedings (Deut 16:18-17:7); and secondly<\/em>, appoints a higher judicial court at the place of the sanctuary for the more difficult cases (Deu 17:8-13<\/span>); and thirdly<\/em>, gives them a law for the future with reference to the choice of a king (Deu 16:14-20<\/span>).<\/p>\n Deu 16:18-20<\/span><\/p>\n <\/strong> Appointment and Instruction of the Judges. – Deu 16:18<\/span>. “ Judges and officers thou shalt appoint thee in all thy gates<\/em> (place, see at Exo 20:10<\/span>), which Jehovah thy God shall give thee, according to thy tribes<\/em>.” The nation is addressed as a whole, and directed to appoint for itself judges and officers, i.e., to choose them, and have them appointed by its rulers, just as was done at Sinai, where the people chose the judges, and Moses inducted into office the persons so chosen (cf. Deu 1:12-18<\/span>). That the same course was to be adopted in future, is evident from the expression, “throughout thy tribes,” i.e., according to thy tribes, which points back to Deu 1:13<\/span>. Election by majorities was unknown to the Mosaic law. The shoterim <\/em>, officers (lit., writers, see at Exo 5:6<\/span>), who were associated with the judges, according to Deu 1:15<\/span>, even under the previous arrangement, were not merely messengers and servants of the courts, but secretaries and advisers of the judges, who derived their title from the fact that they had to draw up and keep the genealogical lists, and who are mentioned as already existing in Egypt as overseers of the people and of their work (see at Exo 5:6<\/span>; and for the different opinions concerning their official position, see Selden, de Synedriis,<\/em> i. pp. 342-3). The new features, which Moses introduces here, consist simply in the fact that every place was to have its own judges and officers, whereas hitherto they had only been appointed for the larger and smaller divisions of the nation, according to their genealogical organization. Moses lays down no rule as to the number of judges and shoterim <\/em> to be appointed in each place, because this would depend upon the number of the inhabitants; and the existing arrangement of judges over tens, hundreds, etc. (Exo 18:21<\/span>), would still furnish the necessary standard. The statements made by Josephus<\/em> and the Rabbins<\/em> with regard to the number of judges in each place are contradictory, or at all events are founded upon the circumstances of much later times (see my Archologie<\/em>, ii. pp. 257-8). – These judges were to judge the people with just judgment. The admonition in Deu 16:19<\/span> corresponds to the instructions in Exo 23:6<\/span> and Exo 23:8<\/span>. “Respect persons:” as in Deu 1:17<\/span>. To this there is added, in Deu 16:20<\/span>, an emphatic admonition to strive zealously to maintain justice. The repetition of the word justice is emphatic: justice, and nothing but justice, as in Gen 14:10<\/span>, etc. But in order to give the people and the judges appointed by them a brief practical admonition, as to the things they were more especially to observe in their administration of justice, Moses notices by way of example a few crimes that were deserving of punishment (Deu 16:21<\/span>, Deu 16:22<\/span>, and Deu 17:1<\/span>), and then proceeds in Deu 17:2-7<\/span> to describe more fully the judicial proceedings in the case of idolaters.<\/p>\n 18 Judges and officers shalt thou make thee in all thy gates, which the LORD<\/B> thy God giveth thee, throughout thy tribes: and they shall judge the people with just judgment. 19 Thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous. 20 That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the LORD<\/B> thy God giveth thee. 21 Thou shalt not plant thee a grove of any trees near unto the altar of the LORD<\/B> thy God, which thou shalt make thee. 22 Neither shalt thou set thee up any<\/I> image; which the LORD<\/B> thy God hateth.<\/P> Here is, I. Care taken for the due administration of justice among them, that controversies might be determined, matters in variance adjusted, the injured redressed, and the injurious punished. While they were encamped in the wilderness, they had judges and officers<\/I> according to their numbers, rulers of thousands and hundreds, Exod. xvii. 25<\/span>. When they came to Canaan, they must have them according to their towns and cities, in all their gates; for the courts of judgment sat in the gates. Now, 1. Here is a commission given to these inferior magistrates: “Judges to try and pass sentence, and officers to execute their sentences, shalt thou make thee.” However the persons were pitched upon, whether by the nomination of their sovereign or by the election of the people, the power were ordained of God,<\/I> Rom. xiii. 1<\/I><\/span>. And it was a great mercy to the people thus to have justice brought to their doors, that it might be more expeditious and less expensive, a blessing which we of this nation ought to be very thankful for. Pursuant to this law, besides the great sanhedrim that sat at the sanctuary, consisting of seventy elders and a president, there was in the larger cities, such as had in them above 120 families, a court of twenty-three judges, in the smaller cities a court of three judges. See this law revived by Jehoshaphat, 2Ch 19:5<\/span>; 2Ch 19:8<\/span>. 2. Here is a command given to these magistrates to do justice in the execution of the trust reposed in them. Better not judge at all than not judge with just judgment, according to the direction of the law and the evidence of the fact. (1.) The judges are here cautioned not to do wrong to any (v.<\/I><\/span> 19<\/span>), nor to take any gifts, which would tempt them to do wrong. This law had been given before, Exod. xxiii. 8<\/span>. (2.) They are charged to do justice to all: “That which is altogether just shalt thou follow,<\/I> v.<\/span> 20<\/span><\/U><\/I><\/span>. Adhere to the principles of justice, act by the rules of justice, countenance the demands of justice, imitate the patterns of justice, and pursue with resolution that which appears to be just. Justice, justice, shalt thou follow.<\/I>” This is that which the magistrate is to have in his eye, on this he must be intent, and to this all personal regards must be sacrificed, to do right to all<\/I> and wrong to none.<\/I><\/P> II. Care taken for the preventing of all conformity to the idolatrous customs of the heathen, Deu 16:21<\/span>; Deu 16:22<\/span>. They must not only not join with the idolaters in their worships, not visit their groves, nor bow before the images which they had set up, but, 1. They must not plant a grove, nor so much as a tree, near God’s altar lest they should make it look like the altars of the false gods. They made groves the places of their worship either to make it secret (but that which is true and good desires the light rather), or to make it solemn, but the worship of the true God has enough in itself to make it so and needs not the advantage of such a circumstance. 2. They must not set up any image, statue, or pillar, to the honour of God, for it is a thing which the Lord hates; nothing belies or reproaches him more, or tends more to corrupt and debauch the minds of men, than representing and worshipping by an image that God who is an infinite and eternal Spirit.<\/P> <\/p>\n Verses 18-20:<\/strong><\/p>\n For the appointment of judges, and their requirements, see Deu 1:9-18<\/span>; Exo 18:13-26<\/span>.<\/p>\n “Officers,” shatar, “writers,” appointed to work with the judges as clerks of the court and secretaries, and also advisers.<\/p>\n Scripture does not give the means used to appoint the judges, nor the number to be appointed.<\/p>\n Impeccable honesty was to be the hallmark of the judges. There must be no favoritism shown. Justice must be administered in all decisions, regardless of who was involved.<\/p>\n “Gift,” shochad, “bribe.” See Pro 6:35<\/span>; Pro 17:8<\/span>; Pro 17:23<\/span>, Isa 1:23<\/span>; Eze 22:12<\/span> for other occurrences of this term. Accepting of a bribe to influence a judicial decision was expressly forbidden, because a bribe perverts the administration of justice.<\/p>\n 18. Judges and officers shalt thou make. I have placed this passage among the Supplements of the Fifth Commandment, for, if it pleases God that judges should be appointed for ruling the people, it follows that their laws and edicts should be obeyed; and thus the parental authority extends also to them. But, in order that the people may more readily submit themselves to judges, God reminds them that the human race could not otherwise be preserved. Public utility, therefore, renders the authority of magistrates pleasant and agreeable, though it would else be hateful. But, although it be not conceded to all to elect their judges, because God honored His chosen people with this prerogative, still he here recommends in general a regular government, since He signifies that human society cannot hold together unless the lawful rulers have authority to execute justice. Whether, then, magistrates are appointed by the suffrages of the people, or imposed in any other way, let us learn that they are the necessary ministers of God, to confine all men under the yoke of the laws. The latter passage, which I have annexed from Deu 7:0<\/span>, refers to the same thing, viz., that even in war discipline is necessary, lest all things should be thrown into confusion. Now, if it pleases God that certain superior officers should have the command, it follows that they must be obeyed; for it would be ridiculous to appoint governors, if it were lawful to despise them with impunity. When, therefore, God sets military commanders over the people, He enforces the duty of humble submission. <\/p>\n LESSON FOURTEEN <\/strong>Deu. 16:18-20<\/span><\/strong>; <\/strong>Deu. 17:2<\/span><\/strong> to <\/strong>Deu. 18:22<\/span><\/strong><\/p>\n e. THE LEADERS OF GODS PEOPLE (Deu. 16:18-20<\/span>; Deu. 17:2<\/span> to Deu. 18:22<\/span>)<\/p>\n (Laws concerning Judges, kings, priests, and prophets)<\/p>\n (1) JUDGES (Deu. 16:18-20<\/span>; Deu. 17:2-13<\/span>)<\/p>\n 18 Judges and officers shalt thou make thee in all thy gates, which Jehovah thy God giveth thee, according to thy tribes; and they shall judge the people with righteous judgment. 19 Thou shalt not wrest justice: thou shalt not respect persons; neither shalt thou take a bribe; for a bribe doth blind the eyes of the wise, and pervert the words of the righteous. 20 That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which Jehovah thy God giveth thee.<\/p>\n<\/p>\n 2 If there be found in the midst of thee, within any of thy gates which Jehovah thy God giveth thee, man or woman, that doeth that which is evil in the sight of Jehovah thy God, in transgressing his covenant, 3 and hath gone and served other gods, and worshipped them, or the sun, or the moon, or any of the host of heaven, which I have not commanded; 4 and it be told thee, and thou hast heard of it, then shalt thou inquire diligently; and, behold, if it be true, and the thing certain, that such abomination is wrought in Israel, 5 then shalt thou bring forth that man or that woman, who hath done this evil thing, unto thy gates, even the man or the woman; and thou shalt stone them to death with stones. 6 At the mouth of two witnesses, or three witnesses, shalt he that is to die be put to death; at the mouth of one witness he shall not be put to death. 7 The hand of the witnesses shall be first upon him to put him to death, and afterward the hand of all the people. So thou shalt put away the evil from the midst of thee. THOUGHT QUESTIONS 16:1820; 17:2-13<\/p>\n 289.<\/p>\n Think carefully about the full meaning of the term judge as used here; to what office or work does this term compare in our day? A lawyer?<\/p>\n 290.<\/p>\n How could justice be wrested?<\/p>\n 291.<\/p>\n Approximate a circumstance in which a bribe could be attractive.<\/p>\n AMPLIFIED TRANSLATION 16:1820; 17:2-13<\/p>\n 18 You shall appoint judges and officers in all your towns which the Lord your God gives you, according to your tribes; and they shall judge the people with righteous judgment. COMMENT 16:1820; 17:2-13<\/p>\n We have treated the last of these two sections in lesson ten because the basic subject matter is the same. But because the scripture also concerns the judges, we include it again here.<\/p>\n JUDGES AND OFFICERS SHALT THOU MAKE IN ALL THY GATES (Deu. 16:18<\/span>)Obviously anticipating the settled life in Canaan. In ancient times, the gates of the city composed the city hall, and the chief area of civil business. In Ch. Deu. 1:13-18<\/span> we saw how judges were appointed for Israels good for the length of their wilderness wanderings. Now, a similar system was in order for each city. JUDGES . . . shophetim, among the Hebrews, were probably the same as our magistrates or justices of the peace. OFFICERS . . . shoterim, seems to have been the same as our inquest sergeants, beadles [formerly, messengers of the court] & c., whose office it was to go into the houses, shops, & c., and examine weights, measures, and the civil conduct of the people. When they found anything amiss, they brought the person offending before the magistrate, and he was punished by the officer on the spot. They seem also to have acted as heralds in the army, Deu. 20:5<\/span>. (Clarke, who is, of course, comparing Britain).<\/p>\n The Hebrew word for judge (shaphat) is the same as occurs in the book of Judges, but, as we saw in Lesson Ten (Deu. 17:9<\/span>), the same word is used for men who usually performed very different functions than those outlined here.[35]<\/p>\n [35] Some judges during that era did appear to perform in an office similar to Moses in the wilderness, judging the hard mattersJdg. 3:10<\/span>; Jdg. 4:5<\/span>, 1Sa. 4:18<\/span>; 1Sa. 7:6<\/span>; 1Sa. 7:15<\/span>. But when it is said of a man, he judged Israel twenty years (Samson. Jdg. 16:31<\/span>), much more is meant.<\/p>\n THOU SHALT NOT WREST JUSTICE (Deu. 16:19<\/span>)See Deu. 1:16-17<\/span>, notes.<\/p>\n IF THERE BE FOUND IN THE MIDST OF THEE (Deu. 16:2<\/span>)On Deu. 16:2-13<\/span>, see our remarks in lesson ten. Note that the judge is involved in judgment of the difficult cases (Deu. 16:9<\/span>) working in conjunction with the priests. Cf. Deu. 19:15-21<\/span>.<\/p>\n (18) <\/em>Judges and officers.<\/strong>A fresh section of the book, as read in the synagogues, begins with these words.<\/p>\n The land is now considered as the seat of the Kingdom of Jehovah, <\/em>to the end of ch. 18. See Introduction for a complete analysis, and comp. Jos. 23:2<\/span>, which shows that these magistrates were already appointed.<\/p>\n 18<\/strong>. <\/strong> In the administration of justice, when the Israelites should be settled in the Promised Land, there was need of a stable form of government. Moses had already arranged for the appointment of civil officers to settle the disputes of the people. See Exodus 18<\/span>. That method was adapted to their life in the camp and on the march. Moses now provides for (1) civil officers in every town, and gives directions as to their judicial proceedings.<\/p>\n Deu 16:18<\/span> to Deu 23:7<\/span>. (2) He arranges for a high judicial court at the central sanctuary. Deu 17:8-13<\/span>. (3) Finally, he gives direction for the choice of a king. Deu 17:14-20<\/span>. <\/p>\n Judges and officers shalt thou make thee in all thy gates <\/strong> No rule is laid down as to the number of these officers. They were to be, probably, in proportion to the number of inhabitants.<\/p>\n The Need To Appoint Satisfactory Judges ( Deu 16:18-20<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n Crucial to enjoying blessing in the land was the establishing of a satisfactory system of justice. There can be no question that a fair and effective justice system produces the maximum benefit for everyone, even though some prefer to be without it because they are greedy and in their hearts godless. To distort justice is to dishonour God, and He will eventually call to account all who do so. As we have already noted, in Deu 1:15-17<\/span> a fair system of justice was declared by Moses to have been one of the great benefits that Yahweh had given their fathers, and their failure to respond to Yahweh was in the light of it seen to be most culpable. <\/p>\n Analysis in the words of Moses. <\/p>\n a <\/strong> Judges and officers shall you make yourselves in all your gates, which Yahweh your God gives you, according to your tribes (Deu 16:18<\/span> a). <\/p>\n b <\/strong> And they shall judge the people with righteous judgment (Deu 16:18<\/span> b). <\/p>\n b <\/strong> You shall not wrest justice, you shall not respect persons (literally ‘you shall not recognise faces’), nor shall you take a bribe, for a bribe blinds the eyes of the wise, and perverts the words of the righteous (Deu 16:19<\/span>). <\/p>\n a <\/strong> That which is altogether just shall you follow, that you may live, and inherit the land which Yahweh your God gives you (Deu 16:20<\/span>). <\/p>\n Note that in ‘a’ judges were to be appointed ‘ in all your gates which Yahweh your God gives you<\/em> ’ and in the parallel they were to follow all that was just ‘ and inherit the land which Yahweh your God gives you<\/em> ’. In ‘b’ they were to judge righteously and in the parallel they were reminded how. <\/p>\n Deu 16:18<\/strong><\/span><\/p>\n ‘<\/strong> Judges and officers shall you (thou) make yourselves in all your gates, which Yahweh your God gives you, according to your tribes, and they shall judge the people with righteous judgment.’ <\/p>\n Once they were established in the cities and towns which Yahweh was about to give them, and were no longer under military jurisdiction, they must appoint judges and officers to watch over legal affairs. Each city and town was to have its civil judiciary, usually selected from among the elders of the town because of their wide experience, their acknowledged ability and their knowledge of God’s Instruction (the Torah), who would meet at the gate of the city or town where there would be an open space. With them would be officials appointed to ensure that justice was carried out (compare Deu 22:13-19<\/span>; Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
8 If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates; then shalt thou arise, and get thee up unto the place which Jehovah thy God shall choose; 9 and thou shalt come unto the priests the Levites, and unto the judge that shall be in those days: and thou shalt inquire; and they shall show thee the sentence of judgment. 10 And thou shalt do according to the tenor of the sentence which they shall show thee from that place which Jehovah shall choose; and thou shalt observe to do according to all that they shall teach thee: 11 according to the tenor of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall show thee, to the right hand, nor to the left. 12 And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before Jehovah thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel. 13 And all the people shall hear, and fear, and do no more presumptuously.<\/p>\n
19 You shall not misinterpret or misapply judgment; you shall not be partial, or take a bribe; for a bribe blinds the eyes of the wise, and perverts the words of the righteous.
20 Follow what is altogether just [that is, uncompromisingly righteous], that you may live and inherit the land which your God gives you.
2 If there is found among you, within any of your towns which the Lord your God gives you, a man or woman who does what is wicked in the sight of the Lord your God, by transgressing His covenant,
3 Who has gone and served other gods and worshiped them, or the sun or moon or any of the host of the heavens, which I have forbidden,
4 And it is told and you hear of it; then inquire diligently, and if it is certainly true that such an abomination has been committed in Israel,
5 Then you shall bring forth to your towns gates that man or woman who has done that wicked thing, and you shall stone that man or woman to death.
6 On the evidence of two or three witnesses, he who is worthy of death shall be put to death; he shall not be put to death on the evidence of one witness.
7 The hands of the witnesses shall be the first against him to put him to death, and afterward the hands of all the people. So you shall purge the evil from among you.
8 If there arise a matter too hard for you in judgment, between one kind of bloodshed and another, between one legality and another, between one kind of assault and another, matters of controversy within your towns, then arise and go to the place which the Lord your God chooses,
9 And you shall come to the Levitical priests, and to the judge who is in office in those days, and you shall consult them, and they shall make clear to you the decision.
10 And you shall do according to the decision which they declare to you from that place which the Lord chooses, and you shall be watchful to do according to all that they tell you;
11 According to the decision of the law which they shall teach you, and the judgment which they shall announce to you, you shall do; you shall not turn aside from the verdict they give you, either to the right hand or the left.
12 The man who does presumptuously, and will not listen to the priest who stands to minister there before the Lord your God, or to the judge, that man shall die; so you shall purge the evil from Israel.
13 And all the people shall hear, and (reverently) fear, and not act presumptuously again.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n