While Deuteronomy was written for the Israelites as they were preparing to cross the Jordan River and take possession of the Promised Land, its teachings and principles were important also to Jesus and the apostle Paul. Any time God speaks, it is worth listening to His voice. How He taught the Israelites to live can provide some important guidance for us today, even as we live under the New Covenant.
Chapter 22 begins by teaching Israelites to protect lost animals of their neighbors and be ready to give them back when the neighbor comes looking for them (22:1-4). Verse 4 is used by Jesus in His discussion of the Sabbath day in Luke 14:5. Verse 5 forbids transvestitism. With 1 Corinthians 11 as a closer backdrop, we see this principle is also still relevant today. Israelites were not to wipe out birds entirely, only eat the young / eggs (22:6-7). Israel does have an environmental theology that was mainly tied to its impact on human beings.
Builders were to build parapets on their roofs to protect their visitors (22:8). Israel, as with clean and unclean animals, were to recognize some distinctions (22:9-11). Tassels were added to their garments (22:12) to remind them to obey the commandments of the Lord (Num 15:37-41). A false accusation of adultery was punishable by a fine and the husband could never divorce that wife (22:13-19). If the accusation was true, the woman and the adulterer were put to death (22:20-21).
Adultery was punishable by death, as were about 34 other sins / crimes in ancient Israel (22:22). An engaged virgin who had sex with a man, since she did not cry out, was presumed guilty of fornication and both were stoned (22:23-24). An engaged virgin who was forced, i.e., raped, was innocent of a crime but the rapist was stoned (22:25-27). A virgin not engaged who had relations with a man was to be married and he could not divorce her (22:28-29). A man could not have sexual relations with his dad’s wife, presumably his step-mom (22:30; cf. 1 Cor. 5:1ff).
Certain men could not be admitted into the assemblies of the Lord; others could enter after the third generation (23:1-8). The camp of Israel was to be preserved holy since the Lord dwelt among them (23:9-14). Runaway slaves were not returned to their master (23:15-16). Cult prostitution was not allowed (23:17-18). Jewish bankers did not charge interest on fellow Jews (23:19-20) but we’ll see in chapter 24 that they could receive a pledge for loans.
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Vows could be undertaken which shows that swearing an oath was not inherently sinful. But it was to be taken seriously (23:21-23). Someone hungry could eat from his neighbor’s field or vineyard to satisfy his immediate appetite (23:24-25; cf. Matt. 12:1ff).
Wives were not to be treated facetiously or capriciously (24:1-4). A newlywed was excused from military service for a year (24:5). The wealthy Israelite was to be careful what he accepted as a pledge for a loan and he was to return the pledge as quickly as possible (24:6, 10-13). Kidnappers were punished by death (24:7). Leprosy laws, not detailed here as they are in Leviticus, were to be respected (24:8-9). The poor, especially, were to be paid as quickly as possible (24:14-15). Each individual was punished for his own sins (24:16), which puts a nail in the coffin of Calvinism and hereditary depravity. Justice was not to be perverted in favor of the wealthy and well-connected (24:17-18).
Finally, sheaves were to be left in the field for the poor (24:19). Olives were to be left on the trees (24:20). Grapes were to be left on the vines for the poor, widows, and immigrants (24:21-22). There is an important principle here that our society has largely ignored – if a man can work, even if he is poor, he must work. Help was provided for the poor but he had to work for it. They did not receive their grain, olives, and grapes in the mail!
Paul Holland
