TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 16:18–22. His two-level outline is real structure in the source text, so it is rendered as structure.
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 according to their numbers, rulers of thousands and hundreds, Exo 18:25. 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, Rom 13:1. 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, Ch2 19:5, Ch2 19:8. 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 (Deu 16:19), nor to take any gifts, which would tempt them to do wrong. This law had been given before, Exo 23:8. (2.) They are charged to do justice to all: "That which is altogether just shalt thou follow, Deu 16:20. 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." 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 and wrong to none.
II.Care taken for the preventing of all conformity to the idolatrous customs of the heathen, Deu 16:21, Deu 16:22.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Those who hear cases should decide them justly and not accept bribes at the expense of the innocent, “for gifts blind the hearts of the wise and change the words of the just.” Otherwise, while they are acquiring money, they may lose their soul. No one obtains unjust profit without a just loss. Where the gain is, there is the loss: a gain in the money coffer but a loss in the conscience.
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Summary
Deuteronomy 16:19 delivers a profound divine mandate for the administration of justice within Israel, directly addressing those in positions of authority. It sternly prohibits three specific forms of corruption: the perversion of legal judgment, the showing of partiality based on personal status, and the acceptance of bribes. This foundational verse underscores God's unwavering demand for absolute integrity and fairness in all judicial proceedings, asserting that such corrupt practices not only undermine societal order and divine law but also spiritually blind and morally compromise even the most discerning and righteous individuals.
Context
Literary Context
This verse is strategically placed within the Deuteronomic Code (chapters 12-26), a comprehensive collection of covenant stipulations and laws guiding Israel's life in the Promised Land. Specifically, it follows instructions for the three annual pilgrim festivals (Deuteronomy 16:1-17), which emphasize Israel's corporate worship and dependence on God. Deuteronomy 16:18 then mandates the appointment of judges and officers in every town, establishing the necessary infrastructure for a just society. Deuteronomy 16:19 immediately follows, providing the ethical principles that must govern these newly appointed officials, ensuring that their conduct aligns with God's righteous character. Its immediate successor, Deuteronomy 16:20, powerfully exhorts the people to "Justice, and only justice, you shall pursue," highlighting the non-negotiable nature of this divine command and creating a seamless transition from worship to ethical governance. This placement underscores that true worship of Yahweh necessitates the practical outworking of His justice in every facet of Israelite society.
Historical & Cultural Context
As Israel prepared to transition from a nomadic wilderness existence to a settled agricultural society in Canaan, establishing a stable and equitable judicial system was paramount. This was crucial for maintaining social cohesion, protecting the vulnerable, and distinguishing Israel from the often corrupt and arbitrary legal practices prevalent among surrounding pagan nations. In the ancient Near East, justice was typically administered by local elders or appointed officials, making them highly susceptible to personal biases, social pressures, and the insidious influence of bribes. Moses' command, delivered before their entry into the land, served as a proactive measure to preempt such corruption, ensuring that the covenant community would reflect God's character of perfect righteousness and justice. This divine instruction was designed to safeguard the integrity of the legal system, ensuring that it served as a pillar of truth and equity, thereby securing God's blessing and presence within the land.
Key Themes
Deuteronomy 16:19 powerfully articulates several core themes central to the Deuteronomic worldview and broader biblical theology. It unequivocally establishes the theme of Impartial Justice, demanding that legal decisions be based solely on truth and merit, without regard for social status, wealth, or personal connections. This principle is a recurring motif throughout the Pentateuch, finding echoes in passages like Leviticus 19:15, which commands, "You shall do no injustice in judgment; you shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor." The verse also emphasizes the Integrity of Authority, particularly for those entrusted with public office, highlighting that their decisions must be unblemished by self-interest or external inducements. Finally, it serves as a stark warning about the Corrupting Power of Bribes, explaining that such "gifts" do not merely influence but actively "blind the eyes of the wise" and "pervert the words of the righteous," demonstrating their insidious capacity to distort truth and undermine moral clarity, a danger also highlighted in Exodus 23:8, which states, "And you shall take no bribe, for a bribe blinds the clear-sighted and subverts the cause of those who are in the right."
Exposition and Analysis
Key Word Analysis
The Hebrew verb נָטָה (nâṭâh, H5186) literally means "to stretch out," "to incline," or "to bend away." In the context of judgment, it signifies the act of distorting, twisting, or bending what is inherently straight and right. This encompasses any action that causes a deviation from the true course of justice, whether through deliberate manipulation of facts, misapplication of legal principles, or biased interpretation. It speaks to the active subversion of truth and equity in legal proceedings.
This idiomatic Hebrew phrase, נָכַר פָּנִים (nâkar pânîym, H5234 and H6440), literally translates to "to scrutinize faces" or "to acknowledge faces." It refers to the act of showing partiality or favoritism based on outward appearance, social standing, wealth, kinship, or any personal connection, rather than judging a case solely on its merits and the evidence presented. It condemns discrimination in judgment, demanding that all individuals, regardless of their status or influence, receive equal and impartial treatment under the law.
The Hebrew term שֹׁחַד (shachad, H7810) specifically denotes a bribe or a corrupting present. Unlike a legitimate offering or tribute, shachad is given with the explicit intent to improperly influence a decision or action, particularly within a judicial context, thereby perverting justice. The text's strong condemnation of shachad reveals God's absolute intolerance for any form of illicit gain that undermines truth, equity, and the integrity of the judicial process, highlighting its venal nature.
Verse Breakdown
"Thou shalt not wrest judgment;"
This initial and foundational prohibition sets the absolute standard for judicial conduct. It forbids any action that would twist, pervert, or distort the legal process or its outcome. Judges are commanded to uphold the law faithfully and apply it impartially, ensuring that the verdict aligns with truth and righteousness, free from personal gain, external pressure, or ideological bias.
"thou shalt not respect persons,"
Following the general prohibition against perversion, this clause specifically targets the insidious practice of favoritism and partiality. It commands judges and authorities not to make decisions based on who a person is—their social status, wealth, influence, or personal relationship—but solely on the evidence, the law, and the merits of the case. Justice must be blind to all social distinctions, treating all litigants equally before the divine law.
"neither take a gift:"
This third prohibition directly addresses the acceptance of bribes. It forbids the reception of any "gift" (bribe) that is intended to improperly influence a judicial decision. This is a crucial safeguard against corruption, as bribes are a primary means by which judgment is "wrested" and "persons" are "respected" in an unrighteous and unjust manner.
"for a gift doth blind the eyes of the wise,"
This clause provides the divine rationale and severe consequence for the preceding prohibitions, particularly against bribes. It explains the devastating effect of a bribe: it corrupts perception and discernment. Even individuals renowned for their wisdom, insight, and ability to judge righteously can have their moral and intellectual clarity obscured by the lure of illicit gain, leading them astray from truth and justice.
"and pervert the words of the righteous."
This final clause further elaborates on the corrupting power of bribes, showing their profound impact even on those who are otherwise morally upright. A bribe can cause even a righteous person to speak or act contrary to truth and justice, twisting their testimony, judgment, or counsel. It highlights how corruption can compromise not just the wicked, but also undermine the integrity and moral compass of those who genuinely seek to uphold righteousness, demonstrating its pervasive and insidious nature.
Literary Devices
Deuteronomy 16:19 employs several potent Literary Devices to convey its urgent and foundational message. The verse is structured as a series of direct Prohibitions ("Thou shalt not..."), emphasizing the non-negotiable and absolute nature of God's commands regarding justice. The use of Parallelism is evident in the three negative commands ("wrest judgment," "respect persons," "take a gift"), creating a rhythmic and memorable structure that reinforces the comprehensive nature of the prohibition against judicial corruption. The latter part of the verse introduces a clear Causality ("for a gift doth blind... and pervert..."), providing a compelling divine rationale for the preceding commands and explaining the inherent danger and destructive power of bribes. The phrase "blind the eyes of the wise" uses a powerful Metaphor, depicting the spiritual, intellectual, and moral obfuscation that occurs when one's judgment is compromised by illicit gain, suggesting a loss of discerning insight rather than physical sight. Furthermore, the inclusion of "the wise" and "the righteous" in the consequences section employs a form of Intensification or Hyperbole, underscoring that no one, regardless of their perceived integrity, intellect, or moral standing, is immune to the corrupting influence of bribery, thus highlighting its pervasive and destructive power across all societal strata.
Theological and Thematic Connections
Deuteronomy 16:19 profoundly reflects God's character as the ultimate standard of justice and righteousness. His commands for impartial judgment are not arbitrary rules but an extension of His own immutable nature, for God Himself shows no partiality and cannot be bribed (Deuteronomy 10:17). This verse reveals that justice is not merely a legal concept but a theological imperative, foundational to the covenant relationship between God and His people. Corruption, particularly in the administration of justice, is therefore not just a societal ill but a direct affront to God's holiness and an act of covenant infidelity. The warning that bribes blind even the wise and pervert the righteous speaks to the pervasive nature of sin and its insidious capacity to distort human perception and moral compass, even among those who should know better. It underscores the constant need for vigilance, integrity, and reliance on God's truth to maintain true righteousness in all areas of life, recognizing that justice is a divine attribute to be mirrored by humanity.
Reflection and Application
The timeless principles embedded in Deuteronomy 16:19 extend far beyond the ancient Israelite courtroom, offering profound guidance for personal and societal conduct today. This verse serves as a powerful call to uphold integrity, fairness, and truth in every sphere of life where decisions are made that affect others. It challenges us to examine our own hearts for any inclination towards partiality, whether based on wealth, social status, race, personal affinity, or even unconscious bias, and to resist the subtle or overt temptations of "gifts" that might compromise our principles or distort our judgment. In a world often plagued by corruption, systemic injustice, and the erosion of trust, this passage reminds us that true righteousness begins with individual commitment to God's standards, fostering a society where the vulnerable are protected, truth prevails, and justice flows like a mighty river. It compels us to actively pursue and advocate for systems and practices that reflect God's impartial character, ensuring accountability and transparency in all leadership roles, from public office to our own homes, recognizing our call to be agents of divine justice in our generation.
Questions for Reflection
FAQ
Why is the prohibition against bribes so strongly emphasized in this and other Old Testament passages?
The strong emphasis on prohibiting bribes stems from their fundamental opposition to God's character and His covenant with Israel. God is inherently just and impartial (Deuteronomy 10:17). His people were called to reflect His nature as a holy nation. Bribes directly undermine the very foundation of a righteous society by corrupting the judicial process, distorting truth, and favoring the powerful or wealthy over the innocent and vulnerable. They lead to unjust outcomes, erode public trust, and ultimately defile the land and the covenant community. The Bible views bribery not just as a legal offense but as a spiritual abomination that blinds discernment and perverts righteousness, even in those considered wise or upright, as Proverbs 17:23 vividly illustrates, noting that a "wicked man accepts a bribe in secret to pervert the ways of justice."
How does Deuteronomy 16:19 apply to believers today, even if we are not judges or magistrates?
While directly addressed to judges, the principles of Deuteronomy 16:19 are profoundly applicable to all believers today, transcending formal judicial roles. We are all called to embody God's justice and righteousness in our daily lives, as we are made in His image and called to be salt and light in the world. This means making decisions impartially in our families, workplaces, churches, and communities, resisting favoritism (as warned against in James 2:1-4), and refusing to compromise our integrity for personal gain or influence. It speaks to the importance of intellectual honesty, moral clarity, and the courage to stand for truth, even when it is unpopular or costly. Every believer is called to be an agent of God's justice in their sphere of influence, striving for fairness and integrity in all interactions, knowing that even subtle forms of partiality or self-interest can "blind the eyes" and "pervert the words" of those who desire to be righteous. Our lives should reflect the divine standard of justice in every interaction.
Christ-Centered Fulfillment
Deuteronomy 16:19, with its uncompromising demand for impartial justice and its stark warning against corruption, finds its ultimate fulfillment and perfect embodiment in the person and work of Jesus Christ. He is the righteous judge who never "wrests judgment" or "respects persons," demonstrating perfect impartiality in His earthly ministry by welcoming the marginalized and confronting the powerful without fear or favor (Matthew 22:16). Unlike earthly judges susceptible to bribes, Jesus could not be swayed by any "gift" or worldly enticement; His judgment was always pure, rooted in divine truth and love. His zealous cleansing of the Temple (John 2:13-16) powerfully illustrates His absolute intolerance for corruption within God's house and among His people. Furthermore, the cross of Christ stands as the supreme act of divine justice, where God, in His perfect righteousness, judged sin while simultaneously providing a way for the unrighteous to be justified, thus demonstrating how He is "just and the justifier of the one who has faith in Jesus" (Romans 3:25-26). Through His life, death, and resurrection, Jesus inaugurated a new kingdom where righteousness and justice reign supreme, empowering His followers by the Holy Spirit to pursue justice and integrity in a world still prone to corruption, reflecting the character of their perfectly righteous Lord and fulfilling the ancient call to "do justice, love kindness, and walk humbly with your God" (Micah 6:8).