Deuteronomy 22:18
Then the elders of that city shall take the man and punish him.
Then the elders of that city
In ancient Israelite society, the "elders" were respected leaders and decision-makers within the community. The Hebrew word for "elders" is "זְקֵנִים" (zəqēnîm), which implies not only age but also wisdom and authority. These individuals were responsible for maintaining justice and order, acting as judges in legal matters. The phrase "of that city" indicates the local governance structure, emphasizing the importance of community-based justice. This reflects a decentralized system where local leaders were entrusted with upholding God's laws, ensuring that justice was administered fairly and promptly within their jurisdiction.

shall take the man
The phrase "shall take the man" indicates a formal action by the elders, signifying the beginning of a legal process. The Hebrew verb "לָקַח" (laqach) means to take or seize, suggesting a deliberate and authoritative intervention. This action underscores the seriousness of the accusation and the community's commitment to addressing wrongdoing. It reflects the biblical principle that justice is not merely a personal or private matter but a communal responsibility. The involvement of the elders highlights the importance of accountability and the role of established authority in maintaining societal order.

and punish him
The term "punish" in Hebrew is "יָסַר" (yasar), which can mean to discipline, correct, or chastise. This indicates that the purpose of the punishment is not merely retributive but also corrective, aiming to restore the individual and the community to a state of righteousness. The nature of the punishment would be determined by the elders, guided by the principles of justice and mercy as outlined in the Mosaic Law. This reflects the biblical understanding that discipline is an expression of love and concern for the well-being of both the individual and the community. It serves as a deterrent to wrongdoing and a means of upholding God's standards of holiness and justice.

Persons / Places / Events
1. Elders of the City
These were respected leaders and judges within the community responsible for maintaining order and justice. They played a crucial role in adjudicating disputes and ensuring the community adhered to God's laws.

2. The Man
In the context of Deuteronomy 22, this refers to a man who has falsely accused his wife of not being a virgin at the time of their marriage. His actions are subject to judgment and punishment by the elders.

3. Punishment
This refers to the corrective measures taken by the elders to address the wrongdoing. The punishment serves both as a deterrent and a means of upholding justice within the community.

4. City
The local community where the events take place. It represents the collective body of God's people who are governed by His laws.

5. False Accusation
The event of a man falsely accusing his wife, which is a serious offense in the eyes of God and the community, as it undermines trust and justice.
Teaching Points
The Role of Community in Justice
The involvement of the elders underscores the importance of community in maintaining justice. It is a collective responsibility to address wrongdoing and uphold God's standards.

The Seriousness of False Accusations
False accusations can have devastating effects on individuals and communities. This passage teaches the importance of truthfulness and the need to guard against deceit.

Accountability and Correction
The punishment of the man by the elders serves as a reminder that accountability is essential in a godly community. Correction is necessary to restore order and deter future offenses.

The Value of Integrity
Upholding integrity in relationships and legal matters is crucial. This passage encourages believers to live truthfully and honorably before God and others.

Restoration and Reconciliation
While punishment is necessary, the ultimate goal is restoration and reconciliation within the community. This reflects God's desire for His people to live in harmony and righteousness.
Bible Study Questions
1. How does the role of the elders in this passage reflect the importance of community leadership in maintaining justice?

2. In what ways can false accusations harm individuals and communities today, and how can we guard against them?

3. How does the principle of accountability in Deuteronomy 22:18 apply to modern Christian communities?

4. What steps can we take to ensure that integrity and truthfulness are upheld in our personal and communal relationships?

5. How can the process of correction and punishment lead to restoration and reconciliation within a community, according to biblical principles?
Connections to Other Scriptures
Deuteronomy 19:16-21
This passage discusses the laws concerning false witnesses, emphasizing the importance of truth and the consequences of bearing false testimony. It highlights the principle of justice and the need for integrity in legal matters.

Matthew 18:15-17
Jesus outlines the process of addressing sin within the church, which involves confronting the individual and, if necessary, bringing the matter before the church. This reflects the communal responsibility to uphold righteousness.

Proverbs 19:5
This verse warns against false witnesses and the consequences they face, reinforcing the biblical principle that truth is paramount in maintaining justice.
Slander, Unchastity, and FraudD. Davies Deuteronomy 22:13-21
ChastityJ. Orr Deuteronomy 22:13-30
Expedients to Secure PurityR.M. Edgar Deuteronomy 22:13-30
People
Hen, Moses
Places
Beth-baal-peor
Topics
Chastise, Elders, Punish, Punishment, Responsible, Town, Whip
Dictionary of Bible Themes
Deuteronomy 22:13-19

     5043   names, significance
     5676   divorce, in OT
     5707   male and female
     5731   parents
     5951   slander
     8830   suspicion

Deuteronomy 22:13-21

     5472   proof, evidence
     5695   girls
     5735   sexuality

Deuteronomy 22:13-24

     5709   marriage, purpose

Deuteronomy 22:13-30

     6206   offence

Deuteronomy 22:15-18

     5727   old age, attitudes

Library
Spiritual Farming. --No. 2 Ploughing.
There have been during the last few years great improvements in the construction of the plough, but no one dreams of any substitute for it. Ploughing is as necessary as sowing; that is to say, the land must be stirred and prepared for the seed. In heavenly husbandry there are some well-meaning folk who would dispense with the plough, and preach faith without repentance, but only to find that the birds of the air get most of the seed! If there is to be an abiding work there must be conviction of
Thomas Champness—Broken Bread

If any Woman, under Pretence of Asceticism, Shall Change Her Apparel And...
If any woman, under pretence of asceticism, shall change her apparel and, instead of a woman's accustomed clothing, shall put on that of a man, let her be anathema. Notes. Ancient Epitome of Canon XIII. Whatever women wear men's clothes, anathema to them. Hefele. The synodal letter in its sixth article also speaks of this. Exchange of dress, or the adoption by one sex of the dress of the other, was forbidden in the Pentateuch (Deut. xxii. 5), and was therefore most strictly interdicted by the whole
Philip Schaff—The Seven Ecumenical Councils

Excursus on the Word Theotokos .
There have been some who have tried to reduce all the great theological controversies on the Trinity and on the Incarnation to mere logomachies, and have jeered at those who could waste their time and energies over such trivialities. For example, it has been said that the real difference between Arius and Athanasius was nothing more nor less than an iota, and that even Athanasius himself, in his more placid, and therefore presumably more rational moods, was willing to hold communion with those who
Philip Schaff—The Seven Ecumenical Councils

The Story of the Adulteress.
(Jerusalem.) ^D John VII. 53-VIII. 11. [This section is wanting in nearly all older manuscripts, but Jerome (a.d. 346-420) says that in his time it was contained in "many Greek and Latin manuscripts," and these must have been as good or better than the best manuscripts we now possess. But whether we regard it as part of John's narrative or not, scholars very generally accept it as a genuine piece of history.] ^d 53 And they went every man unto his own house [confused by the question of Nicodemus,
J. W. McGarvey—The Four-Fold Gospel

List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Whether There is to be a Resurrection of the Body?
Objection 1: It would seem that there is not to be a resurrection of the body: for it is written (Job 14:12): "Man, when he is fallen asleep, shall not rise again till the heavens be broken." But the heavens shall never be broken, since the earth, to which seemingly this is still less applicable, "standeth for ever" (Eccles. 1:4). Therefore the man that is dead shall never rise again. Objection 2: Further, Our Lord proves the resurrection by quoting the words: "I am the God of Abraham, and the God
Saint Thomas Aquinas—Summa Theologica

Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months
J. W. McGarvey—The Four-Fold Gospel

Parable of the Good Samaritan.
(Probably Judæa.) ^C Luke X. 25-37. ^c 25 And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? [For the term lawyer see pp. 313, 314, The lawyer wished to make trial of the skill of Jesus in solving the intricate and difficult question as to how to obtain salvation. Jesus was probably teaching in some house or courtyard, and his habit of giving local color to his parables suggests that he was probably in or near Bethany, through
J. W. McGarvey—The Four-Fold Gospel

The Healing of the Woman - Christ's Personal Appearance - the Raising of Jairus' Daughter
THERE seems remarkable correspondence between the two miracles which Jesus had wrought on leaving Capernaum and those which He did on His return. In one sense they are complementary to each other. The stilling of the storm and the healing of the demonised were manifestations of the absolute power inherent in Christ; the recovery of the woman and the raising of Jairus' daughter, evidence of the absolute efficacy of faith. The unlikeliness of dominion over the storm, and of command over a legion of
Alfred Edersheim—The Life and Times of Jesus the Messiah

Among the People, and with the Pharisees
It would have been difficult to proceed far either in Galilee or in Judaea without coming into contact with an altogether peculiar and striking individuality, differing from all around, and which would at once arrest attention. This was the Pharisee. Courted or feared, shunned or flattered, reverently looked up to or laughed at, he was equally a power everywhere, both ecclesiastically and politically, as belonging to the most influential, the most zealous, and the most closely-connected religions
Alfred Edersheim—Sketches of Jewish Social Life

Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our
J. W. McGarvey—The Four-Fold Gospel

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

How Does it Come?
How does the Filling of the Spirit come? "Does it come once for all? or is it always coming, as it were?" was a question addressed to me once by a young candidate for the Baptism of the Holy Ghost. There are many asking the same question. We have considered how the Fullness is obtained, but now we proceed to consider, How does the Fullness come? In speaking of the blessing of being filled with the Spirit, the New Testament writers use three tenses in the Greek--the Aorist, the Imperfect, and the
John MacNeil—The Spirit-Filled Life

The Development of the Earlier Old Testament Laws
[Sidenote: First the principle, and then the detailed laws] If the canon of the New Testament had remained open as long as did that of the Old, there is little doubt that it also would have contained many laws, legal precedents, and ecclesiastical histories. From the writings of the Church Fathers and the records of the Catholic Church it is possible to conjecture what these in general would have been. The early history of Christianity illustrates the universal fact that the broad principles are
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

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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