Deuteronomy 16:19

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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(19) See Exodus 23:6; Exodus 23:8.

Benson Commentary

Deuteronomy 16:19-20. Thou shalt not wrest judgment — Not give a forced and unjust sentence. Thou shalt not respect persons — Not give sentence according to the quality of the person, his riches or poverty, friendship or enmity, but according to the justice of the cause. A gift doth blind the eyes of the wise — Biases his mind, that he cannot discern between right and wrong. And pervert the words of the righteous — That is, the sentence of those judges who are inclined and used to do righteous things, and have the reputation of being righteous men; it makes them give a wrong judgment. That which is altogether just — Hebrew, righteousness, righteousness, doubling the expression to give it emphasis; that is, nothing but righteousness in all causes and times, and to all persons equally.

Matthew Henry's Concise Commentary

16:18-22 Care is taken for the due administration of justice. All personal regards must be laid aside, so that right is done to all, and wrong to none. Care is taken to prevent following the idolatrous customs of the heathen. Nothing belies God more, or tends more to corrupt the minds of men, than representing and worshipping, by an image, that God, who is an almighty and eternal Spirit, present every where. Alas! even in gospel days, and under a better dispensation, established upon better promises, there is a tendency to set up idols, under one form or another, in the human heart.

Barnes' Notes on the Bible

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 Exodus 18:13 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 But now that Moses was to be withdrawn, and the people would soon be scattered up and down the land of Canaan, regular and permanent provision must be made for civil and social order and good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.

Jamieson-Fausset-Brown Bible Commentary

18-20. Judges and officers shalt thou make—These last meant heralds or bailiffs, employed in executing the sentence of their superiors.

in all thy gates—The gate was the place of public resort among the Israelites and other Eastern people, where business was transacted and causes decided. The Ottoman Porte derived its name from the administration of justice at its gates.

Matthew Poole's Commentary

Not wrest judgment, i.e. not give a perverse, forced, and unjust sentence. See Poole "Exodus 23:8".

Not respect persons, i.e. not give sentence according to the quality of the person, his riches or poverty, friendship or enmity, but according to the justice of the cause.

A gift doth blind the eyes of the wise; corrupts and biasseth his mind, that as he will not, so ofttimes he cannot, discern between right and wrong.

The words of the righteous; either,

1. The words, i.e. the sentence, of those judges who are inclined and used to do righteous things, and have the repute of righteous men, it makes them give wrong judgment. Or,

2. The words, i.e. the matters, or causes, (as word oft signifies,) of righteous persons, or of them whose cause is just.

Gill's Exposition of the Entire Bible

Thou shall not wrest judgment,.... Or pervert it, pass a wrong sentence, or act contrary to justice; this is said to the judges as a direction to them, and so what follows:

thou shalt not respect persons; so as to give the cause on account of outward circumstances and relations; as in favour of a rich man against a poor man merely for that reason, or of a near relation or intimate friend and acquaintance against a stranger, but justice should be administered without favour or affection to any; as Jarchi puts it, he was to make no difference in his address and behaviour to contending parties before him; he was not to be tender and soft to one and hard to the other, or let one stand and another sit:

neither take a gift: as a bribe to give the cause wrong: at Thebes, in Egypt, as Diodorus Siculus (y) relates, in a court on a wall, were images of judges to the number of thirty; in the midst of them was the chief judge; having Truth hanging down from his neck (which seems to be in imitation of the Urim of the high priest of the Jews), his eyes shut, and many books by him; by which image was shown, that judges should receive nothing, and that the chief judge should look to truth only:

for a gift doth blind the eyes of the wise, and pervert the words of the righteous; see Exodus 23:8 the Jews have a saying, that a judge that takes a bribe, and perverts judgment, does not die of old age, or till his eyes become dim (z).

(y) Bibliothec. l. 1. c. 45. (z) Misn. Peah, c. 8. sect. 9.

Geneva Study Bible

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.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

19. Thou] The whole people are responsible for the impartial discharge of justice: characteristic of D.

shalt not wrest judgement] E, Exodus 23:6 : the judgement of thy poor in his cause.

thou shalt not respect persons] See on Deuteronomy 1:17.

neither shalt thou take a gift, etc.] So E, Exodus 23:8, except that for the eyes of the wise it has the open-eyed or them that have sight.

a gift] Heb. shoḥad, of a present in order to influence justice, a bribe (Deuteronomy 10:17), a prevalent temptation of judges in the East, where he is regarded as still a just judge who takes gifts only from the party in the right, as it were a fee for his judgement or an inducement to hasten it. Here, however, the acceptance of any gift by a judge is forbidden. In the Code of Ḫammurabi the 5th law, expelling from office the judge who alters his decision, implies that he does this for some unjust reason such as a bribe. On bribery among the settled Arabs see Doughty Ar. Des. i. 607.

words] Statements or pleas, equivalent to cause or case.

Pulpit Commentary

Verse 19. - (Cf. Exodus 23:6, 8.) Respect persons (cf. Deuteronomy 1:17). Pervert the words [margin, matters] of the righteous; rather, the case or the cause of the righteous. Deuteronomy 16:19

Keil and Delitzsch Biblical Commentary on the Old Testament

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 (Exodus 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 of all commands the appointment of judges and officials in every town, and gives certain precise injunctions as to their judicial proceedings (Deuteronomy 16:18-17:7); and secondly, appoints a higher judicial court at the place of the sanctuary for the more difficult cases (Deuteronomy 17:8-13); and thirdly, gives them a law for the future with reference to the choice of a king (Deuteronomy 16:14-20).

Deuteronomy 16:18-20

Appointment and Instruction of the Judges. - Deuteronomy 16:18. "Judges and officers thou shalt appoint thee in all thy gates (place, see at Exodus 20:10), which Jehovah thy God shall give thee, according to thy tribes." 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. Deuteronomy 1:12-18). 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 Deuteronomy 1:13. Election by majorities was unknown to the Mosaic law. The shoterim, officers (lit., writers, see at Exodus 5:6), who were associated with the judges, according to Deuteronomy 1:15, 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 Exodus 5:6; and for the different opinions concerning their official position, see Selden, de Synedriis, 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 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. (Exodus 18:21), would still furnish the necessary standard. The statements made by Josephus and the Rabbins 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, ii. pp. 257-8). - These judges were to judge the people with just judgment. The admonition in Deuteronomy 16:19 corresponds to the instructions in Exodus 23:6 and Exodus 23:8. "Respect persons:" as in Deuteronomy 1:17. To this there is added, in Deuteronomy 16:20, an emphatic admonition to strive zealously to maintain justice. The repetition of the word justice is emphatic: justice, and nothing but justice, as in Genesis 14:10, 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 (Deuteronomy 16:21, Deuteronomy 16:22, and Deuteronomy 17:1), and then proceeds in Deuteronomy 17:2-7 to describe more fully the judicial proceedings in the case of idolaters.