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Commentary on Deuteronomy 21 verses 1–9
Care had been taken by some preceding laws for the vigorous and effectual persecution of a wilful murderer (Deu 19:11 etc.), the putting of whom to death was the putting away of the guilt of blood from the land; but if this could not be done, the murderer not being discovered, they must not think that the land was in no danger of contracting any pollution because it was not through any neglect of theirs that the murderer was unpunished; no, a great solemnity is here provided for the putting away of the guilt, as an expression of their dread and detestation of that sin.
I. The case supposed is that one is found slain, and it is not known who slew him, Deu 21:1. The providence of God has sometimes wonderfully brought to light these hidden works of darkness, and by strange occurrences the sin of the guilty has found them out, insomuch that it has become a proverb, Murder will out. But it is not always so; now and then the devil's promises of secresy and impunity in this world are made good; yet it is but for a while: there is a time coming when secret murders will be discovered; the earth shall disclose her blood (Isa 26:21), upon the inquisition which justice makes for it; and there is an eternity coming when those that escaped punishment from men will lie under the righteous judgment of God. And the impunity with which so many murders and other wickednesses are committed in this world makes it necessary that there should be a day of judgment, to require that which is past, Ecc 3:15.
II. Directions are given concerning what is to be done in this case. Observe,
1.It is taken for granted that a diligent search had been made for the murderer, witnesses examined, and circumstances strictly enquired into, that if possible they might find out the guilty person; but if, after all, they could not trace it out, not fasten the charge upon any, then, (1.) The elders of the next city (that had a court of three and twenty in it) were to concern themselves about this matter. If it were doubtful which city was next, the great sanhedrim were to send commissioners to determine that matter by an exact measure, Deu 21:2, Deu 21:3. Note, Public persons must be solicitous about the public good; and those that are in power and reputation in cities must lay out themselves to redress grievances, and reform what is amiss in the country and neighbourhood that lie about them. Those that are next to them should have the largest share of their good influence, as ministers of God for good. (2.) The priests and Levites must assist and preside in this solemnity (Deu 21:5), that they might direct the management of it in all points according to the law, and particularly might be the people's mouth to God in the prayer that was to be put up on this sad occasion, Deu 21:8. God being Israel's King, his ministers must be their magistrates, and by their word, as the mouth of the court and learned in the laws, every controversy must be tried. It was Israel's privilege that they had such guides, overseers, and rulers, and their duty to make use of them upon all occasions, especially in sacred things, as this was. (3.) They were to bring a heifer down into a rough and unoccupied valley, and to kill it there, Deu 21:3, Deu 21:4. This was not a sacrifice (for it was not brought to the altar), but a solemn protestation that thus they would put the murderer to death if they had him in their hands. The heifer must be one that had not drawn in the yoke, to signify (say some) that the murderer was a son of Belial; it must be brought into a rough valley, to signify the horror of the fact, and that the defilement which blood brings upon a land turns it into barrenness. And the Jews say that unless, after this, the murderer was found out, this valley where the heifer was killed was never to be tilled nor sown. (4.) The elders were to wash their hands in water over the heifer that was killed, and to profess, not only that they had not shed this innocent blood themselves, but that they knew not who had (Deu 21:6, Deu 21:7), nor had knowingly concealed the murderer, helped him to make his escape, or been any way aiding or abetting. To this custom David alludes, Psa 26:6, I will wash my hands in innocency; but if Pilate had any eye to it (Mat 27:24) he wretchedly misapplied it when he condemned Christ, knowing him to be innocent, and yet acquitted himself from the guilt of innocent blood. Protestatio non valet contra factum - Protestations are of no avail when contradicted by fact. (5.) The priests were to pray to God for the country and nation, that God would be merciful to them, and not bring upon them the judgments which the connivance at the sin of murder would deserve. It might be presumed that the murderer was either one of their city or was now harboured in their city; and therefore they must pray that they might not fare the worse for his being among them, Num 16:22. Be merciful, O Lord, to thy people Israel, Deu 21:8. Note, When we hear of the wickedness of the wicked we have need to cry earnestly to God for mercy for our land, which groans and trembles under it. We must empty the measure by our prayers which others are filling by their sins. Now,
2.This solemnity was appointed, (1.) That it might give occasion to common and public discourse concerning the murder, which perhaps might some way or other occasion the discovery of it. (2.) That it might possess people with a dread of the guilt of blood, which defiles not only the conscience of him that sheds it (this should engage us all to pray with David, Deliver me from blood-guiltiness), but the land in which it is shed; it cries to the magistrate for justice on the criminal, and, if that cry be not heard, it cries to heaven for judgment on the land. If there must be so much care employed to save the land from guilt when the murderer was not known, it was certainly impossible to secure it from guilt if the murderer was known and yet protected. All would be taught, by this solemnity, to use their utmost care and diligence to prevent, discover, and punish murder. Even the heathen mariners dreaded the guilt of blood, Jon 1:14. (3.) That we might all learn to take heed of partaking in other men's sins, and making ourselves accessory to them ex post facto - after the fact, by countenancing the sin or sinner, and not witnessing against it in our places. We have fellowship with the unfruitful works of darkness if we do not reprove them rather, and bear our testimony against them. The repentance of the church of Corinth for the sin of one of their members produced such a carefulness, such a clearing of themselves, such a holy indignation, fear, and revenge (Co2 7:11), as were signified by the solemnity here appointed.
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SUMMARY
Deuteronomy 21:5 profoundly outlines the divinely ordained and multifaceted responsibilities of the Levitical priests within ancient Israelite society, particularly emphasizing their indispensable role in both spiritual and judicial governance. This verse underscores their unique election by the LORD to serve Him, to be conduits of His blessing upon the covenant people, and, critically, to function as authoritative arbiters in all legal controversies and matters concerning physical injuries or ritual purity, thereby ensuring the maintenance of justice, order, and holiness in the community according to God's righteous standards.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 21:5 skillfully employs several Literary Devices to convey the multifaceted nature of the priestly office. The verse exhibits clear Parallelism in its description of the priests' functions, balancing their spiritual role ("to minister unto him, and to bless in the name of the LORD") with their judicial role ("and by their word shall every controversy and every stroke be tried"). This highlights the comprehensive and integrated nature of their divine appointment. The phrase "for them the LORD thy God hath chosen" is a powerful example of Divine Fiat, emphasizing the absolute authority and divine origin of the priestly office, underscoring that their power is derived solely from God's sovereign will. Furthermore, "by their word" functions as a form of Metonymy, where "word" stands for their authoritative judgment, decision, or ruling, underscoring the weight, power, and finality of their pronouncements in legal and ceremonial matters. The use of "every controversy and every stroke" employs Merism, encompassing the full range of disputes and physical/purity issues that might arise, indicating the breadth and universality of their judicial oversight.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 21:5 profoundly articulates the foundational principle of divinely ordained authority within the covenant community. The Levitical priesthood served as a living embodiment of God's commitment to order, justice, and the spiritual well-being of His people. Their dual role of conveying blessing and rendering judgment underscored the holistic nature of God's covenant, which encompassed both grace and righteousness. The priests were not merely ritualistic functionaries but essential guardians of the law, ensuring that the community lived in alignment with God's will, thereby maintaining the purity of the land and the integrity of the covenant relationship. This verse speaks to the enduring need for spiritual leadership that is both consecrated to God and equipped to guide His people in truth and justice, reflecting God's own character as both merciful and just. It reveals a God who actively intervenes in the lives of His people to establish and maintain righteousness.
REFLECTION AND APPLICATION
While the specific judicial and ceremonial functions of the Levitical priesthood have been fulfilled and transformed through the new covenant, the enduring principles embedded in Deuteronomy 21:5 remain profoundly relevant for believers and the church today. This verse calls us to recognize the importance of God-ordained leadership within the church—individuals or bodies chosen and set apart by God to minister His truth, convey His blessing, and provide wise, biblically informed counsel in matters of faith and life. It underscores the church's ongoing responsibility to be a source of God's blessing in the world, radiating His grace, peace, and truth to a broken humanity. Furthermore, it reminds us of the critical need for impartial justice, Spirit-led discernment, and biblical wisdom in resolving conflicts and disputes within the Christian community, striving always to uphold truth, promote reconciliation, and maintain unity according to biblical principles. As believers, we are called to seek God's wisdom in all our controversies, trusting that His "word" provides the ultimate standard for what is right, just, and holy, guiding us toward lives that honor Him and reflect His character.
Questions for Reflection
FAQ
What was the primary role of the Levitical priests as described in Deuteronomy 21:5?
Answer: Deuteronomy 21:5 outlines a multifaceted primary role for the Levitical priests. Fundamentally, they were divinely chosen by the LORD to "minister unto him," which encompassed all aspects of sacred service in the tabernacle or temple, including officiating sacrifices, maintaining the holy place, and teaching the Law. Beyond this, they were empowered "to bless in the name of the LORD," acting as conduits of God's favor and peace to the people. Crucially, the verse also highlights their significant judicial function: "by their word shall every controversy and every stroke be tried." This meant they were responsible for discerning truth, resolving legal disputes, and making definitive judgments on matters of law, purity, and justice within the Israelite community, ensuring adherence to divine standards and maintaining the holiness of the land.
How did the priests "bless in the name of the LORD"?
Answer: The priests blessed in the name of the LORD primarily by invoking God's name to bestow favor, peace, and well-being upon the people. The most explicit example of this is the Aaronic Blessing found in Numbers 6:23-27, where God instructs Aaron and his sons to bless the Israelites with His presence, protection, and peace. This act was not merely a human wish but a divinely ordained declaration that conveyed God's actual favor and affirmed His covenant relationship with His people and His desire to prosper them. Beyond formal blessings, their entire ministry, by facilitating atonement and teaching God's law, served as a means of blessing the nation by keeping them in right relationship with God.
What does "every controversy and every stroke be tried" mean in practice?
Answer: In practice, "every controversy and every stroke be tried" meant that the Levitical priests served as the ultimate arbiters in complex legal and purity cases within Israel. "Controversy" (Hebrew: rîyb') refers to legal disputes, quarrels, or lawsuits between individuals or groups. "Stroke" (Hebrew: nega') could refer to physical injuries, but also to ritual impurities like leprosy (often called a "stroke" or "plague" in the Old Testament, e.g., Leviticus 13:2). When a case was too difficult for local judges, or involved matters of ritual purity, it would be brought to the priests (often alongside judges) at the central sanctuary, as described in Deuteronomy 17:8-13. The priests, through their intimate knowledge of the Law and their access to divine guidance (e.g., Urim and Thummim), would investigate, clarify the facts, and render a binding, definitive judgment that was considered God's verdict on the matter. This ensured that justice was administered according to divine standards and that the land remained pure.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 21:5, with its depiction of the Levitical priests as divinely chosen mediators, blessers, and arbiters of justice, finds its ultimate and perfect fulfillment in Jesus Christ. The Old Testament priesthood, though essential for its time, was a shadow of the superior reality to come. Jesus is the Great High Priest who does not merely "come near" to God, but is Himself God incarnate, having perfect and eternal access to the Father. He was not chosen from the tribe of Levi, but from the tribe of Judah, after the order of Melchizedek, signifying a new and eternal priesthood (Hebrews 7:11-28). As our High Priest, Jesus has offered the perfect, once-for-all sacrifice for sin, forever cleansing us and making us righteous before God. He is the ultimate source of blessing, bestowing not just temporal favor but every spiritual blessing in the heavenly places through His atoning work and resurrection power. Furthermore, Jesus is the righteous Judge, whose "word" definitively tries every controversy and every stroke, not just in legal disputes, but in the ultimate spiritual sense. He is the Word made flesh, who perfectly reveals God's truth and will, and who will one day judge the living and the dead with perfect justice and righteousness. Thus, all the functions, hopes, and divine purposes placed upon the Levitical priesthood are fully and eternally realized in Christ, who is our perfect Mediator, Blesser, and Judge.