Deuteronomy 21:3
Then the elders of the city nearest the victim shall take a heifer that has never been yoked or used for work,
Then the elders of the city
The term "elders" refers to the respected leaders or senior figures within the community. In ancient Israel, elders were often responsible for making important decisions and maintaining order. Their involvement in this ritual underscores the communal responsibility for justice and purity. The Hebrew word for "elders" is "זְקֵנִים" (zekenim), which conveys wisdom and authority. This highlights the importance of leadership in addressing communal issues and ensuring that justice is served.

nearest the victim
This phrase indicates the proximity of the city to the crime, suggesting a sense of responsibility and accountability for the nearest community. In ancient times, the concept of community was deeply rooted in geographical proximity, and the nearest city was expected to take responsibility for unresolved crimes. This reflects the biblical principle of collective responsibility and the importance of community involvement in seeking justice.

shall take a heifer
The heifer, a young female cow, is central to the ritual described in this passage. In Hebrew, the word for heifer is "עֶגְלָה" (eglah). The choice of a heifer, which is a valuable and innocent animal, symbolizes the seriousness of the crime and the community's commitment to atonement. The heifer's role in the ritual underscores the sacrificial system in ancient Israel, where animals were often used to atone for sins and seek reconciliation with God.

that has never been yoked
The requirement that the heifer has "never been yoked" signifies purity and innocence. In biblical times, a yoke was used to harness animals for work, and an unyoked heifer represents an unblemished and untainted offering. This mirrors the biblical theme of offering God the best and most pure sacrifices, as seen in other sacrificial laws. The unyoked heifer symbolizes a fresh start and the hope for divine intervention in resolving the crime.

never used for work
This phrase emphasizes the heifer's purity and suitability for the ritual. In Hebrew culture, animals used for work were considered less suitable for sacrificial purposes. The heifer's lack of prior labor signifies its dedication solely to this sacred purpose. This reflects the broader biblical principle that offerings to God should be free from prior obligations or blemishes, highlighting the importance of giving God our best and most dedicated offerings.

Persons / Places / Events
1. Elders of the City
These are the leaders or senior figures in the nearest city to where the victim is found. They hold responsibility for the community and are involved in the ritual described.

2. The Victim
An unidentified person found dead in the open country, whose murderer is unknown. This situation prompts the ritual described in the passage.

3. The Heifer
A young cow that has never been yoked or used for work. It is chosen for the ritual to atone for the unsolved murder.

4. The Nearest City
The city closest to where the victim is found. Its elders are responsible for performing the ritual to seek atonement.

5. The Ritual
A ceremonial act involving the heifer, performed to atone for the bloodshed and to absolve the community of guilt.
Teaching Points
Community Responsibility
This passage underscores the importance of communal responsibility in addressing sin and injustice. The elders' involvement signifies that the community must take action to seek justice and atonement.

Symbolism of the Heifer
The choice of a heifer that has never been yoked symbolizes purity and innocence. This reflects the need for a pure sacrifice to atone for sin, pointing forward to the ultimate sacrifice of Christ.

Atonement and Forgiveness
The ritual highlights the necessity of atonement for sin, a theme that runs throughout Scripture. It foreshadows the complete atonement provided by Jesus' sacrifice.

Justice and Mercy
The passage balances the need for justice in addressing a murder with the mercy shown through the ritual, which seeks to absolve the community of guilt.

Role of Leadership
The involvement of the city elders demonstrates the role of leadership in guiding the community towards righteousness and ensuring that justice is pursued.
Bible Study Questions
1. How does the role of the elders in this passage reflect the responsibilities of church leaders today in addressing sin and injustice within the community?

2. In what ways does the use of an unyoked heifer in this ritual point to the purity and innocence required for atonement, and how does this connect to the sacrifice of Christ?

3. How can we apply the principle of communal responsibility for justice and atonement in our own communities and churches?

4. What does this passage teach us about the balance between justice and mercy, and how can we apply this balance in our personal lives?

5. How does the concept of atonement in Deuteronomy 21:3 connect with New Testament teachings on forgiveness and the sacrifice of Jesus?
Connections to Other Scriptures
Numbers 19
Discusses the use of a red heifer in purification rituals, highlighting the significance of using an unblemished animal in atonement and cleansing practices.

Hebrews 9
Explores the concept of atonement and purification through sacrifice, drawing parallels between Old Testament rituals and the ultimate sacrifice of Christ.

1 John 1:9
Emphasizes the theme of confession and forgiveness, connecting the ritual's purpose of seeking atonement with the New Testament understanding of forgiveness through Christ.
Atonement for Unknown SinR.M. Edgar Deuteronomy 21:1-9
Expiating Unknown MurderC. Simeon, M. A.Deuteronomy 21:1-9
God's Value of Individual LifeJ. Wolfendale.Deuteronomy 21:1-9
Purification from Guilt of an Uncertain MurderJ. Orr Deuteronomy 21:1-9
The Creation of Righteous, Public SentimentD. Davies Deuteronomy 21:1-9
People
Levi, Moses
Places
Beth-baal-peor
Topics
Body, Cow, Drawn, Elders, Hasn't, Heifer, Herd, Nearest, Pulled, Responsible, Slain, Town, Whichever, Worked, Worn, Wrought, Yoke
Dictionary of Bible Themes
Deuteronomy 21:3

     4696   yoke
     5586   town

Deuteronomy 21:1-9

     4290   valleys
     7315   blood, basis of life
     8278   innocence, teaching on

Library
The Dead Christ
It was not usual to remove bodies from the cross immediately after their death. They were allowed to hang, exposed to the weather, till they rotted and fell to pieces; or they might be torn by birds or beasts; and at last a fire was perhaps kindled beneath the cross to rid the place of the remains. Such was the Roman custom; but among the Jews there was more scrupulosity. In their law there stood this provision: "If a man have committed a sin worthy of death, and he be put to death, and thou hang
James Stalker—The Trial and Death of Jesus Christ

A Condensed Guide for Life
'My son, if thine heart be wise, my heart shall rejoice, even mine. 16. Yea, my reins shall rejoice, when thy lips speak right things. 17. Let not thine heart envy sinners: but be thou in the fear of the Lord all the day long. 18. For surely there is an end; and thine expectation shall not be cut off. 19. Hear thou, my son, and be wise, and guide thine heart in the way. 20. Be not among winebibbers; among riotous eaters of flesh: 21. For the drunkard and the glutton shall come to poverty: and drowsiness
Alexander Maclaren—Expositions of Holy Scripture

Second Great Group of Parables.
(Probably in Peræa.) Subdivision D. Parable of the Lost Son. ^C Luke XV. 11-32. ^c 11 And he said, A certain man had two sons [These two sons represent the professedly religious (the elder) and the openly irreligious (the younger). They have special reference to the two parties found in the first two verses of this chapter --the Pharisees, the publicans and sinners]: 12 and the younger of them [the more childish and easily deceived] said to his father, Father, give me the portion of thy substance
J. W. McGarvey—The Four-Fold Gospel

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the
J. W. McGarvey—The Four-Fold Gospel

Messiah Suffering and Wounded for Us
Surely He hath borne our griefs, and carried our sorrows: ..... He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. W hen our Lord was transfigured, Moses and Elijah appeared in glory and conversed with Him. Had we been informed of the interview only, we should probably have desired to know the subject of their conversation, as we might reasonably suppose it turned upon very interesting and important
John Newton—Messiah Vol. 1

Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially
Alfred Edersheim—Sketches of Jewish Social Life

Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing
J. W. McGarvey—The Four-Fold Gospel

The Morning of Good Friday.
The pale grey light had passed into that of early morning, when the Sanhedrists once more assembled in the Palace of Caiaphas. [5969] A comparison with the terms in which they who had formed the gathering of the previous night are described will convey the impression, that the number of those present was now increased, and that they who now came belonged to the wisest and most influential of the Council. It is not unreasonable to suppose, that some who would not take part in deliberations which were
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Crucifixion.
Subdivision D. Jesus Found to Be Dead. His Body Buried and Guarded in the Tomb. ^A Matt. XXVII. 57-66; ^B Mark XV. 42-47; ^C Luke XXIII. 50-56; ^D John XIX. 31-42. ^d 31 The Jews therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath (for the day of that sabbath was a high day ), asked of Pilate that their legs might be broken, and that they might be taken away. [According to rabbinical writing a few hours before the Sabbath were called the Preparation;
J. W. McGarvey—The Four-Fold Gospel

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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