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 21:18–23. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A law for the punishing of a rebellious son. Having in the former law provided that parents should not deprive their children of their right, it was fit that it should next be provided that children withdraw not the honour and duty which are owing to their parents, for there is no partiality in the divine law. Observe,
1.How the criminal is here described. He is a stubborn and rebellious son, Deu 21:18. No child was to fare the worse for the weakness of his capacity, the slowness or dulness of his understanding, but for his wilfulness and obstinacy. If he carry himself proudly and insolently towards his parents, contemn their authority, slight their reproofs and admonitions, disobey the express commands they give him for his own good, hate to be reformed by the correction they give him, shame their family, grieve their hearts, waste their substance, and threaten to ruin their estate by riotous living - this is a stubborn and rebellious son. He is particularly supposed (Deu 21:20) to be a glutton or a drunkard. This intimates either,
(1.)That these were sins which his parents did in a particular manner warn him against, and therefore that in these instances there was a plain evidence that he did not obey their voice. Lemuel had this charge from his mother, Pro 31:4. Note, In the education of children, great care should be taken to suppress all inclinations to drunkenness, and to keep them out of the way of temptations to it; in order hereunto they should be possessed betimes with a dread and detestation of that beastly sin, and taught betimes to deny themselves. Or,
(2.)That his being a glutton and a drunkard was the cause of his insolence and obstinacy towards his parents. Note, There is nothing that draws men into all manner of wickedness, and hardens them in it, more certainly and fatally than drunkenness does. When men take to drink they forget the law, they forget all law (Pro 31:5), even that fundamental law of honouring parents.
2.How this criminal is to be proceeded against. His own father and mother are to be his prosecutors, Deu 21:19, Deu 21:20. They might not put him to death themselves, but they must complain of him to the elders of the city, and the complaint must needs be made with a sad heart: This our son is stubborn and rebellious. Note, Those that give up themselves to vice and wickedness, and will not be reclaimed, forfeit their interest in the natural affections of the nearest relations; the instruments of their being justly become the instruments of their destruction. The children that forget their duty must thank themselves and not blame their parents if they are regarded with less and less affection. And, how difficult soever tender parents now find it to reconcile themselves to the just punishment of their rebellious children, in the day of the revelation of the righteous judgment of God all natural affection will be so entirely swallowed up in divine love that they will acquiesce even in the condemnation of those children, because God will be therein for ever glorified.
3.What judgment is to be executed upon him: he must publicly stoned to death by the men of his city, Deu 21:21. And thus,
(1.)The paternal authority was supported, and God, our common Father, showed himself jealous for it, it being one of the first and most ancient streams derived from him that is the fountain of all power.
(2.)This law, if duly executed, would early destroy the wicked of the land. (Psa 101:8), and prevent the spreading of the gangrene, by cutting off the corrupt part betimes; for those that were bad members of families would never make good members of the commonwealth.
(3.)It would strike an awe upon children, and frighten them into obedience to their parents, if they would not otherwise be brought to their duty and kept in it: All Israel shall hear. The Jews say, "The elders that condemned him were to send notice of it in writing all the nation over, In such a court, such a day, we stoned such a one, because he was a stubborn and rebellious son." And I have sometimes wished that as in all our courts there is an exact record kept of the condemnation of criminals, in perpetuam rei memoriam - that the memorial may never be lost, so there might be public and authentic notice given in print to the kingdom of such condemnations, and the executions upon them, by the elders themselves, in terrorem - that all may hear and fear.
II.A law for the burying of the bodies of malefactors that were hanged, Deu 21:22.
The hanging of them by the neck till the body was dead was not used at all among the Jews, as with us; but of such as were stoned to death, if it were for blasphemy, or some other very execrable crime, it was usual, by order of the judges, to hang up the dead bodies upon a post for some time, as a spectacle to the world, to express the ignominy of the crime, and to strike the greater terror upon others, that they might not only hear and fear, but see and fear. Now it is here provided that, whatever time of the day they were thus hanged up, at sun-set they should be taken down and buried, and not left to hang out all night; sufficient (says the law) to such a man is this punishment; hitherto let it go, but no further. Let the malefactor and his crime be hidden in the grave. Now,
1.God would thus preserve the honour of human bodies and tenderness towards the worst of criminals. The time of exposing dead bodies thus is limited for the same reason that the number of stripes was limited by another law: Lest thy brother seem vile unto thee. Punishing beyond death God reserves to himself; as for man, there is no more that he can do. Whether therefore the hanging of malefactors in chains, and setting up their heads and quarters, be decent among Christians that look for the resurrection of the body, may perhaps be worth considering.
2.Yet it is plain there was something ceremonial in it; by the law of Moses the touch of a dead body was defiling, and therefore dead bodies must not be left hanging up in the country, because, by the same rule, this would defile the land. But,
3.There is one reason here given which has reference to Christ. He that is hanged is accursed of God, that is, it is the highest degree of disgrace and reproach that can be done to a man, and proclaims him under the curse of God as much as any external punishment can. Those that see him thus hang between heaven and earth will conclude him abandoned of both and unworthy of either; and therefore let him not hang all night, for that would carry it too far. Now the apostle, showing how Christ has redeemed us from the curse of the law by being himself made a curse for us, illustrates it by comparing the brand here put on him that was hanged on a tree with the death of Christ, Gal 3:13. Moses, by the Spirit, uses this phrase of being accursed of God, when he means no more than being treated most ignominiously, that it might afterwards be applied to the death of Christ, and might show that in it he underwent the curse of the law for us, which is a great enhancement of his love and a great encouragement to our faith in him. And (as the excellent bishop Patrick well observes) this passage is applied to the death of Christ, not only because he bore our sins and was exposed to shame, as these malefactors were that were accursed of God, but because he was in the evening taken down from the cursed tree and buried (and that by the particular care of the Jews, with an eye to this law, Joh 19:31), in token that now, the guilt being removed, the law was satisfied, as it was when the malefactor had hanged till sun-set; it demanded no more. Then he ceased to be a curse, and those that were his. And, as the land of Israel was pure and clean when the dead body was buried, so the church is washed and cleansed by the complete satisfaction which thus Christ made.
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Summary
Deuteronomy 21:19 outlines the initial procedural step for parents dealing with a "stubborn and rebellious son" within ancient Israelite society. This verse mandates that the parents must physically apprehend their son and bring him to the city's elders, specifically at the city gate, to initiate a formal legal process. This act underscores the gravity of the offense, the parents' responsibility in upholding communal order, and the public nature of justice in the Mosaic Law, emphasizing that such egregious familial rebellion was a matter for the entire community to address.
Context
Literary Context
Deuteronomy 21:19 is situated within a diverse collection of laws in Deuteronomy 21, immediately following regulations concerning unsolved murders and atonement (/deuteronomy/21-1-9 "Deuteronomy 21:1-9 - Atonement for Unsolved Murder"), marriage with female captives (/deuteronomy/21-10-14 "Deuteronomy 21:10-14 - Marriage with Captives"), and inheritance rights for the firstborn son (/deuteronomy/21-15-17 "Deuteronomy 21:15-17 - Rights of the Firstborn"). The specific law regarding the stubborn and rebellious son is detailed in Deuteronomy 21:18-21, forming a distinct legal unit. This statute directly precedes the law concerning one who is hanged on a tree (/deuteronomy/21-22-23 "Deuteronomy 21:22-23 - One Hanged on a Tree"), a passage of immense theological significance due to its profound fulfillment in the New Testament. The placement of this law within a broader collection of civil and criminal statutes highlights the Israelite understanding of family integrity as foundational to societal well-being and a matter of public concern, not merely a private affair.
Historical & Cultural Context
In ancient Israel, the family, often referred to as the bet 'av ("father's house"), constituted the foundational unit of society. It served as the primary institution for economic activity, religious instruction, and the transmission of social identity. Parental authority was divinely ordained and held in exceptionally high regard, explicitly enshrined in the Decalogue's command to honor one's father and mother. A son who was habitually disobedient, a glutton, and a drunkard (as further described in Deuteronomy 21:20) was not merely a personal disappointment but represented a grave threat to the family's honor, its economic stability, and the community's moral fabric. The "elders of his city" (ziqnei ha'ir) were the local judicial and administrative authorities, typically respected older men responsible for upholding justice and order. The "gate of his place" (sha'ar meqomo) refers to the city gate, which functioned as the primary public square where legal proceedings, business transactions, and public announcements took place. This public setting, as exemplified in accounts like Ruth 4:1-12, ensured transparency, community oversight, and the communal affirmation of judicial decisions in serious matters.
Key Themes
This verse, as an integral part of the larger law concerning the rebellious son, contributes to several major theological and narrative themes within Deuteronomy and the broader Pentateuch. It underscores the paramount importance of obedience and respect for authority, particularly parental authority, which was seen as a reflection of respect for God's own sovereign authority. The law highlights parental responsibility, placing the onus on the parents to initiate this serious legal process, thereby demonstrating their ultimate duty to the community's moral order and their child's conduct. Furthermore, the involvement of the elders and the public setting at the city gate emphasize the theme of communal justice and accountability, illustrating that serious family issues were not solely private matters but impacted the broader society and required public adjudication. Finally, the prescribed formal legal procedure, rather than allowing parents to take matters into their own hands, demonstrates the theme of due process within the Mosaic Law, ensuring that accusations were brought before established authorities and heard publicly, even in cases of severe offenses.
Exposition and Analysis
Key Word Analysis
This verb means "to manipulate, i.e., seize; chiefly to capture, wield, specifically, to overlay; figuratively, to use unwarrantably." In this context, it signifies a forceful and decisive action by the parents, suggesting that the son's rebellion is so severe that he is beyond their direct control and must be physically apprehended. It implies a necessary, perhaps even reluctant, act of parental authority to enforce the law and protect the community from his incorrigible behavior.
This term refers to "old; aged, ancient (man), elder(-est), old (man, men and...women), senator." These were the respected, older men who constituted the local judicial and administrative council. The parents bringing their son to the elders signifies that the matter has escalated beyond familial discipline to a communal legal concern requiring formal, impartial judgment by those entrusted with upholding justice and moral standards.
This word denotes "an opening, i.e., door or gate." The city gate was far more than a mere entrance; it was the vibrant hub of public life, serving as the marketplace, social gathering point, and, crucially, the court of law. Legal proceedings were conducted here publicly, ensuring transparency and community involvement in the administration of justice. Bringing the son to the gate underscored the public nature of his offense and the communal responsibility for upholding the law.
Verse Breakdown
"Then shall his father and his mother"
This clause emphasizes the joint responsibility and unified action of both parents. It is not solely the father's prerogative but a shared, solemn duty. This unity underscores the severity of the son's rebellion, as it has alienated both parents to the point of seeking external, communal intervention.
"lay hold on him"
This phrase denotes a physical act of apprehension, suggesting that the son is unwilling to comply or submit to parental authority. It highlights the son's extreme defiance and the parents' desperate measure to bring him before the authorities, indicating a complete breakdown of normal familial authority and discipline.
"and bring him out unto the elders of his city"
This signifies the formal initiation of the legal process. The parents are not executing judgment themselves but are submitting the case to the established legal authorities. The "elders" represent the community's judicial body, ensuring that the matter is handled according to law and not personal vendetta, emphasizing due process.
"and unto the gate of his place"
This specifies the public venue for the legal proceedings. The city gate served as the court, ensuring that the trial was conducted openly before the community. This public exposure served as a deterrent and reinforced the communal nature of justice and the seriousness of the son's offense against both family and societal order.
Literary Devices
Deuteronomy 21:19 employs several literary devices to convey its profound message. The passage functions as a Legal Formula, presenting a precise, step-by-step procedure for addressing a specific transgression, characteristic of the Deuteronomic code's emphasis on legal order and societal structure. The phrase "lay hold on him" acts as a vivid Metonymy for the parents' ultimate and desperate act of relinquishing their direct authority to the community's legal system, signifying that the son's rebellion has exceeded the bounds of domestic discipline. The "gate of his place" serves as powerful Symbolism, representing not just a physical location but the public sphere of justice, communal accountability, and the very fabric of Israelite society. Its mention immediately invokes the idea of public scrutiny and formal legal process, underscoring that the son's actions are not merely private family matters but an affront to the entire community and its divinely ordained order. The severity of the prescribed action also creates a sense of Foreshadowing, hinting at the ultimate, dire consequences detailed in the subsequent verses for such incorrigible behavior, thereby emphasizing the gravity of rebellion against parental and societal authority.
Theological and Thematic Connections
Deuteronomy 21:19 is a stark illustration of God's profound concern for order, authority, and justice within the family and community. It underscores the divine institution of parental authority as a foundational pillar of society, reflecting God's own sovereign rule. The law demonstrates that unchecked rebellion and lawlessness, even within the family unit, are not to be tolerated, as they threaten the very fabric of a covenant community. The public nature of the trial at the city gate highlights the communal responsibility for upholding righteousness and the principle that sin, especially persistent rebellion, has wider societal implications. While the specific legal outcome of this law is severe, the underlying theological principle emphasizes the gravity of persistent disobedience and the necessity of accountability before God and man. It speaks to the importance of diligent parenting, communal vigilance, and the absolute necessity of submission to legitimate authority for the flourishing of God's people.
Reflection and Application
Deuteronomy 21:19, while part of an ancient legal code with specific cultural applications, offers profound principles for contemporary reflection. It reminds us that parental authority is a sacred trust, divinely instituted for the well-being and moral formation of children. The extreme measure described in this verse, though not literally applied today, underscores the immense spiritual and societal damage caused by persistent, unrepentant rebellion against legitimate authority. For parents, it calls for a diligent commitment to teaching, discipling, and, when necessary, disciplining their children, recognizing that their role is to guide them towards obedience to God and respect for others. For communities, it highlights the importance of supporting families, upholding moral standards, and providing structures for accountability and restorative justice where possible. Ultimately, this passage challenges us to consider the seriousness with which God views rebellion and disorder, urging us towards a life of submission, respect, and communal responsibility, recognizing that our individual choices have ripple effects throughout the body of Christ and society at large.
Questions for Reflection
FAQ
Was the law concerning the stubborn and rebellious son commonly enforced in ancient Israel?
While the law is explicitly stated in Deuteronomy, there is no direct biblical evidence or extra-biblical historical record to suggest that the execution of a "stubborn and rebellious son" was a common practice, or even occurred at all. Many scholars believe this law, like some other severe penalties in the Mosaic Code, served primarily as a deterrent and a powerful statement about the gravity of such an offense against family and societal order. It underscored the absolute necessity of parental authority and communal responsibility, rather than being a frequently enacted punishment. Its purpose was to instill fear of God and respect for the established order, emphasizing that persistent, incorrigible rebellion was an affront that could lead to the ultimate removal from the covenant community. The detailed procedure, involving both parents and the elders at the city gate, suggests a high threshold for conviction, ensuring due process and communal consensus before such a drastic measure could be considered. This law highlights the seriousness of rebellion and the importance of parental and communal authority, rather than prescribing a common judicial outcome.
Christ-Centered Fulfillment
Deuteronomy 21:19, with its depiction of a son brought to public judgment for rebellion, finds profound Christ-centered fulfillment in the person and work of Jesus Christ, though in an inverse and redemptive way. While the law addresses the rebellious son, Christ is the perfectly obedient Son, who always did the will of His Father, even to the point of death on a cross (/john/8-29 "John 8:29 - Jesus Always Does the Father's Will"). He was "brought out" to the elders and rulers, not for His own rebellion, but as the innocent Lamb of God, to be judged and condemned by a rebellious humanity (/john/18-28 "John 18:28 - Jesus Brought to Pilate"). The public spectacle at the city gate (or outside it, at Golgotha) where the rebellious son was to be judged foreshadows the ultimate public judgment of Christ, who bore the curse of the law (/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse of the Law") for humanity's rebellion. In His perfect obedience, Jesus fulfilled the righteous requirements of the law, offering Himself as the substitute for all who are spiritually stubborn and rebellious against God (/romans/5-19 "Romans 5:19 - Through One Man's Obedience"). Thus, the law concerning the rebellious son, while highlighting the severity of sin, ultimately points to the necessity of a perfectly obedient Son who would bear the judgment for our disobedience, offering reconciliation and new life to all who believe (/2_corinthians/5-21 "2 Corinthians 5:21 - He Who Knew No Sin").