Deuteronomy 21:9
So you shall purge from among you the guilt of shedding innocent blood, since you have done what is right in the eyes of the LORD.
So you shall purge
The Hebrew root for "purge" is "בער" (ba'ar), which means to burn, consume, or remove. In the context of ancient Israel, this term conveys a sense of thorough cleansing or removal of impurity. The act of purging is not merely a physical act but a spiritual one, signifying the community's commitment to maintaining holiness and righteousness before God. This reflects the broader biblical theme of sanctification, where believers are called to separate themselves from sin and align with God's standards.

from yourselves
This phrase emphasizes personal and communal responsibility. In the ancient Near Eastern context, the community was often seen as a collective entity, where the actions of one could affect the whole. The Israelites were called to take ownership of their moral and spiritual state, ensuring that they were not complicit in sin. This principle is echoed in the New Testament, where believers are encouraged to examine themselves and live in a manner worthy of their calling (Ephesians 4:1).

the guilt of shedding innocent blood
The phrase "innocent blood" refers to the wrongful taking of life, which is a grave sin in the biblical narrative. The Hebrew word for "innocent" is "נקי" (naqi), meaning clean or free from guilt. The shedding of innocent blood is a violation of God's commandment and disrupts the moral order He established. Historically, this underscores the value God places on human life and the justice He demands. The community's responsibility to address such guilt highlights the importance of justice and righteousness in maintaining a covenant relationship with God.

since you have done what is right
The concept of doing "what is right" is rooted in the Hebrew word "ישר" (yashar), meaning straight or upright. This reflects the biblical call to live in accordance with God's laws and commands. In the historical context of Deuteronomy, the Israelites were given specific instructions to follow, which were intended to set them apart as God's chosen people. This phrase reassures the community that their obedience to God's commands is recognized and valued by Him.

in the eyes of the LORD
This phrase signifies divine approval and oversight. The "eyes of the LORD" is a common biblical metaphor indicating God's omniscience and His active involvement in the world. It reassures the faithful that God sees their actions and judges them according to His perfect standard. This is a call to live with an awareness of God's presence and to seek His approval above all else. In a conservative Christian perspective, this serves as a reminder that believers are to live coram Deo, before the face of God, in all aspects of life.

Persons / Places / Events
1. Israelites
The covenant people of God, to whom the laws in Deuteronomy were given. They were to live according to God's commandments as they settled in the Promised Land.

2. The LORD (Yahweh)
The covenant God of Israel, who provided the law to guide His people in righteousness and justice.

3. Innocent Blood
Refers to the shedding of blood of someone who is not guilty of a crime deserving death, highlighting the value God places on justice and life.

4. Promised Land
The land of Canaan, which God promised to the descendants of Abraham, Isaac, and Jacob. It was to be a place where God's laws were upheld.

5. Elders and Judges
Leaders in Israel responsible for ensuring justice and carrying out the laws, including the investigation and resolution of unsolved murders.
Teaching Points
The Sanctity of Life
God values human life highly, and His laws reflect the need to protect and honor it. As believers, we are called to uphold the sanctity of life in our actions and attitudes.

Justice and Righteousness
The pursuit of justice is a reflection of God's character. We are to seek justice in our communities and personal lives, ensuring that we do what is right in the eyes of the Lord.

Corporate Responsibility
The community of faith shares a responsibility to address sin and injustice. We must work together to uphold God's standards and seek reconciliation and restoration.

Cleansing from Guilt
Just as the Israelites were to purge guilt through obedience, we are called to seek forgiveness and cleansing through Christ, who fulfills the law.

Obedience to God's Commands
Obedience to God's commands is essential for living a life that pleases Him. We are to align our lives with His Word, trusting that His ways are just and right.
Bible Study Questions
1. How does the concept of "innocent blood" in Deuteronomy 21:9 inform our understanding of justice and the value of human life today?

2. In what ways can we, as a community of believers, take responsibility for addressing injustice and sin in our midst?

3. How does the principle of purging guilt relate to the New Testament teaching on confession and forgiveness?

4. What are some practical steps we can take to ensure that we are doing what is right in the eyes of the Lord in our daily lives?

5. How can the teachings in Deuteronomy 21:9 guide us in our interactions with others, particularly in situations involving conflict or wrongdoing?
Connections to Other Scriptures
Genesis 9:6
This verse underscores the sanctity of human life, as humans are made in the image of God, and it establishes the principle of justice for murder.

Numbers 35:33-34
These verses emphasize the defilement of the land through the shedding of innocent blood and the need for atonement to maintain God's presence among His people.

Matthew 5:21-22
Jesus expands on the commandment against murder, addressing the heart's intentions and the importance of reconciliation.

1 John 1:9
This verse speaks to the cleansing from sin through confession and God's faithfulness to forgive, paralleling the need for purging guilt.
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
Blood, Cause, Crime, Death, Guilt, Innocent, Midst, Purge, Remove, Shedding, Sight, Yourselves
Dictionary of Bible Themes
Deuteronomy 21:1-9

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

Deuteronomy 21:6-9

     7426   ritual washing

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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