1 If there be a controversy between men, and they come unto judgment, that the judges may judge them; then they shall justify the righteous, and condemn the wicked.

2 And it shall be, if the wicked man be worthy to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to his fault, by a certain number.

3 Forty stripes he may give him, and not exceed: lest, if he should exceed, and beat him above these with many stripes, then thy brother should seem vile unto thee.

4 Thou shalt not muzzle the ox when he treadeth out the corn.

5 If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of an husband's brother unto her.

6 And it shall be, that the firstborn which she beareth shall succeed in the name of his brother which is dead, that his name be not put out of Israel.

7 And if the man like not to take his brother's wife, then let his brother's wife go up to the gate unto the elders, and say, My husband's brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband's brother.

8 Then the elders of his city shall call him, and speak unto him: and if he stand to it, and say, I like not to take her;

9 Then shall his brother's wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother's house.

10 And his name shall be called in Israel, The house of him that hath his shoe loosed.

11 When men strive together one with another, and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, and taketh him by the secrets:

12 Then thou shalt cut off her hand, thine eye shall not pity her.

13 Thou shalt not have in thy bag divers weights, a great and a small.

14 Thou shalt not have in thine house divers measures, a great and a small.

15 But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the Lord thy God giveth thee.

16 For all that do such things, and all that do unrighteously, are an abomination unto the Lord thy God.

17 Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt;

18 How he met thee by the way, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary; and he feared not God.

19 Therefore it shall be, when the Lord thy God hath given thee rest from all thine enemies round about, in the land which the Lord thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget it.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
Extent of punishment.
Every punishment should be with solemnity, that those who see it may be filled with dread, and be warned not to offend in like manner. And though the criminals must be shamed as well as put to pain, for their warning and disgrace, yet care should be taken that they do not appear totally vile. Happy those who are chastened of the Lord to humble them, that they should not be condemned with the world to destruction.
John Wesley's Bible Commentary
Justify - Acquit him from guilt and false accusations, and free him from punishment.
John Calvin Bible Commentary
Inasmuch as moderation and humanity are here enjoined, it is a Supplement of the Sixth Commandment. The sum is, that, if any one is judicially condemned to be beaten with stripes, the chastisement should not be excessive. The question, however, is as to a punishment, which by lawyers is called a moderate correction, and which ought to be such, as that the body torn by the whip should not be maimed or disfigured. Since, therefore, God has so far spared the guilty, as to repress even just severity, much more would He have regard paid to innocent blood; and since He prohibits the judge from using too great rigor, much less will He tolerate the violence of a private individual, if he shall employ it against his brother. But it was necessary that zeal should be thus restrained, because judges, in other respects not unjust, are often as severe against lesser offenses (delicta) as against crimes. An equal measure of punishment is not indeed prescribed, as if all were to be beaten alike; it is only prohibited that the judges should order more than forty stripes in all to be inflicted for an offense. Thus the culprits were beaten deliberately, and not in such an indiscriminate manner as when it was not requisite to count the stripes; besides, they were not so injured for the future as to be deprived of the use of any of their limbs. With the same intent God would have the judges themselves to be present, that by their authority they may prevent any excess: and the reason is added, lest “thy brother should seem vile unto thee,” because he had been beaten immoderately. This may be explained in two ways, either, lest his body should be disfigured by the blows, and so he should be rendered unsightly; or, lest, being stained for ever with ignominy and disgrace, he should be discouraged in mind; for we know how grievous and bitter it is to be mocked and insulted. A third sense,which some prefer, is too far-fetched, viz., lest he should die like some vile and contemptible beast; for God only provides that the wretched man should be improved by his chastisement, and not that he should grow callous from his infamy. As the Jews were always ostentatious of their zeal in trifling matters, they invented a childish precaution, in order that they might more strictly observe this law; for they were scrupulous in not proceeding to the fortieth stripe, but, by deducting one, they sought after an empty reputation for clemency, as if they were wiser than God Himself, and superior to Him in kindness. Into such folly do men fall, when they dare out of their own heads to invent anything in opposition to God’s word! This superstition already prevailed in Paul’s time, as we gather from his words, where he reports that “five times he received forty stripes save one.” (2 Corinthians 11:24.)
McArther Bible Commentary
Corporal punishment for crimes committed was to be equitably carried out in the presence of the judges and was limited to forty stripes.
Bible Cross References
Exodus 22:9 Exodus 23:7 Deuteronomy 1:16 Deuteronomy 1:17 Deuteronomy 17:8 Deuteronomy 17:11 Deuteronomy 19:17 Deuteronomy 19:18 Deuteronomy 24:22 1 Kings 8:32

Verse 2

Matthew Henry's Concise Bible Commentary
Extent of punishment.
Every punishment should be with solemnity, that those who see it may be filled with dread, and be warned not to offend in like manner. And though the criminals must be shamed as well as put to pain, for their warning and disgrace, yet care should be taken that they do not appear totally vile. Happy those who are chastened of the Lord to humble them, that they should not be condemned with the world to destruction.
John Wesley's Bible Commentary
Beaten - Which the Jews say was the case of all those crimes which the law commands to be punished, without expressing the kind or degree of punishment. Before his face - That the punishment may be duly inflicted, without excess or defect. And from this no person's rank or quality exempted him, if he was a delinquent.
John Calvin Bible Commentary
Inasmuch as moderation and humanity are here enjoined, it is a Supplement of the Sixth Commandment. The sum is, that, if any one is judicially condemned to be beaten with stripes, the chastisement should not be excessive. The question, however, is as to a punishment, which by lawyers is called a moderate correction, and which ought to be such, as that the body torn by the whip should not be maimed or disfigured. Since, therefore, God has so far spared the guilty, as to repress even just severity, much more would He have regard paid to innocent blood; and since He prohibits the judge from using too great rigor, much less will He tolerate the violence of a private individual, if he shall employ it against his brother. But it was necessary that zeal should be thus restrained, because judges, in other respects not unjust, are often as severe against lesser offenses (delicta) as against crimes. An equal measure of punishment is not indeed prescribed, as if all were to be beaten alike; it is only prohibited that the judges should order more than forty stripes in all to be inflicted for an offense. Thus the culprits were beaten deliberately, and not in such an indiscriminate manner as when it was not requisite to count the stripes; besides, they were not so injured for the future as to be deprived of the use of any of their limbs. With the same intent God would have the judges themselves to be present, that by their authority they may prevent any excess: and the reason is added, lest “thy brother should seem vile unto thee,” because he had been beaten immoderately. This may be explained in two ways, either, lest his body should be disfigured by the blows, and so he should be rendered unsightly; or, lest, being stained for ever with ignominy and disgrace, he should be discouraged in mind; for we know how grievous and bitter it is to be mocked and insulted. A third sense,which some prefer, is too far-fetched, viz., lest he should die like some vile and contemptible beast; for God only provides that the wretched man should be improved by his chastisement, and not that he should grow callous from his infamy. As the Jews were always ostentatious of their zeal in trifling matters, they invented a childish precaution, in order that they might more strictly observe this law; for they were scrupulous in not proceeding to the fortieth stripe, but, by deducting one, they sought after an empty reputation for clemency, as if they were wiser than God Himself, and superior to Him in kindness. Into such folly do men fall, when they dare out of their own heads to invent anything in opposition to God’s word! This superstition already prevailed in Paul’s time, as we gather from his words, where he reports that “five times he received forty stripes save one.” (2 Corinthians 11:24.)
Bible Cross References
Luke 12:47 Luke 12:48 Acts 23:3 Nehemiah 13:25 Proverbs 19:29

Verse 3

Matthew Henry's Concise Bible Commentary
Extent of punishment.
Every punishment should be with solemnity, that those who see it may be filled with dread, and be warned not to offend in like manner. And though the criminals must be shamed as well as put to pain, for their warning and disgrace, yet care should be taken that they do not appear totally vile. Happy those who are chastened of the Lord to humble them, that they should not be condemned with the world to destruction.
John Wesley's Bible Commentary
Forty stripes - It seems not superstition, but prudent caution, when the Jews would not exceed thirty - nine stripes, lest through mistake or forgetfulness they should go beyond their bounds, which they were commanded to keep. Should seem vile - Should be made contemptible to his brethren, either by this cruel usage of him, as if he were a brute beast: or by the deformity or infirmity of body which excessive beating might produce.
John Calvin Bible Commentary
Inasmuch as moderation and humanity are here enjoined, it is a Supplement of the Sixth Commandment. The sum is, that, if any one is judicially condemned to be beaten with stripes, the chastisement should not be excessive. The question, however, is as to a punishment, which by lawyers is called a moderate correction, and which ought to be such, as that the body torn by the whip should not be maimed or disfigured. Since, therefore, God has so far spared the guilty, as to repress even just severity, much more would He have regard paid to innocent blood; and since He prohibits the judge from using too great rigor, much less will He tolerate the violence of a private individual, if he shall employ it against his brother. But it was necessary that zeal should be thus restrained, because judges, in other respects not unjust, are often as severe against lesser offenses (delicta) as against crimes. An equal measure of punishment is not indeed prescribed, as if all were to be beaten alike; it is only prohibited that the judges should order more than forty stripes in all to be inflicted for an offense. Thus the culprits were beaten deliberately, and not in such an indiscriminate manner as when it was not requisite to count the stripes; besides, they were not so injured for the future as to be deprived of the use of any of their limbs. With the same intent God would have the judges themselves to be present, that by their authority they may prevent any excess: and the reason is added, lest “thy brother should seem vile unto thee,” because he had been beaten immoderately. This may be explained in two ways, either, lest his body should be disfigured by the blows, and so he should be rendered unsightly; or, lest, being stained for ever with ignominy and disgrace, he should be discouraged in mind; for we know how grievous and bitter it is to be mocked and insulted. A third sense,which some prefer, is too far-fetched, viz., lest he should die like some vile and contemptible beast; for God only provides that the wretched man should be improved by his chastisement, and not that he should grow callous from his infamy. As the Jews were always ostentatious of their zeal in trifling matters, they invented a childish precaution, in order that they might more strictly observe this law; for they were scrupulous in not proceeding to the fortieth stripe, but, by deducting one, they sought after an empty reputation for clemency, as if they were wiser than God Himself, and superior to Him in kindness. Into such folly do men fall, when they dare out of their own heads to invent anything in opposition to God’s word! This superstition already prevailed in Paul’s time, as we gather from his words, where he reports that “five times he received forty stripes save one.” (2 Corinthians 11:24.)
Bible Cross References
2 Corinthians 11:24 Job 18:3

Verse 4

Matthew Henry's Concise Bible Commentary
The ox that treadeth the corn.
This is a charge to husbandmen. It teaches us to make much of the animals that serve us. But we must learn, not only to be just, but kind to all who are employed for the good of our better part, our souls, (1 Corinthians 9:9).
John Wesley's Bible Commentary
He treadeth out the corn - Which they did in those parts, either immediately by their hoofs on by drawing carts or other instruments over the corn. Hereby God taught them humanity, even to their beasts that served them, and much more to their servants or other men who laboured for them, especially to their ministers, (1 Corinthians 9:9) .
John Calvin Bible Commentary
He confirms the foregoing decree by a reference to the nature of God Himself; for the vile and abject condition of those with whom we have to do, causes us to injure them the more wantonly, because they seem to be altogether deserted. But God declares that their unhappy lot is noobstacle to His administering succor to them; inasmuch as He has no regard to persons. By the word person is meant either splendor, or obscurity, and outward appearance, as it is commonly called, as we gather from many passages. In short, God distinguishes Himself from men, who are carried away by outward appearance, to hold the rich in honor, and the poor in contempt; to favor the beautiful or the eloquent, and to despise the unseemly. Προσωποληψία is, therefore, an unjust judgment, which diverts us from the cause itself, when our minds are prejudiced by what ought not to be taken into account. Therefore Christ teaches us that a judgement is righteous, which is not founded upon the appearance, (John 7:23;) since truth and justice never prevail, except when we attend to the case itself. It follows that the contemptible are not afflicted with impunity, for although they may be destitute of human aid, God, who sitteth on high, “hath respect unto the lowly.” (Psalm 138:6.) As regards strangers, God proves that he cares for them, because He is gracious in preserving them and clothing them; and then a special reason is again adduced, that the Israelites, when they were formerly sojourners in Egypt, had need of the compassion of others.
McArther Bible Commentary
A worker must be allowed to enjoy the fruit of his own labor (cf. 1Co 9:9; 1Ti 5:18; 2Ti 2:6).
Bible Cross References
1 Corinthians 9:9 1 Timothy 5:18 Proverbs 12:10

Verse 5

Matthew Henry's Concise Bible Commentary
Marriage of a brother's wife.
The custom here regulated seems to have been in the Jewish law in order to keep inheritances distinct; now it is unlawful.
John Wesley's Bible Commentary
Together - In the same town, or at least country. For if the next brother had removed his habitation into remote parts, on were carried thither into captivity, then the wife of the dead had her liberty to marry the next kinsman that lived in the same place with her. One - Any of them, for the words are general, and the reason of the law was to keep up the distinction of tribes and families, that so the Messiah might be discovered by the family from which he was appointed to proceed; and also of inheritances, which were divided among all the brethren, the first - born having only a double portion. A stranger - To one of another family.
John Calvin Bible Commentary
God here makes a provision for every man’s character and good name, lest any should be undeservedly weighed down by calumnies and false accusations. The same synecdoche exists here, which I have pointed out in the previous Commandments, for God comprises many things under a single head. With reference to the words, inasmuch as עד, gned, properly means a witness, it may be literally translated, “Thou shalt not answer a false witness against thy neighbor,” but then the particle as must be supplied. The Hebrews poorly translate it in the vocative case, Thou shalt not speak, O false witness, etc.Although God seems only to prescribe that no one, for the purpose of injuring the innocent, should go into court, and publicly testify against him, yet it is plain that the faithful are prohibited from all false accusations, and not only such as are circulated in the streets, but those which are stirred in private houses and secret corners. For it would be absurd, when God has already shewn that men’s fortunes are cared for by Him, that He should neglect their reputation, which is much more precious. In whatever way, therefore, we injure our neighbors by unjustly defaming them, we are accounted false witnesses before God. We must now pass on from the prohibitive to the affirmative precept: for it will not be enough for us to restrain our tongues from speaking evil, unless we are also kind and equitable towards our neighbors, and candid interpreters of their acts and words, and do not suffer them, as far as in us lies, to be burdened with false reproaches. Besides, God does not only forbid us to invent accusations against the innocent, but also to give currency to reproaches and sinister reports in malevolence or hatred. Such a person may perhaps deserve his ill-name, and we may truly lay such or such an accusation to his charge; but if the reproach be the ebullition of our anger, or the accusation proceed from ill-will, it will be vain for us to allege in excuse that we have advanced nothing but, what is true. For when Solomon says that “love covereth many sins;” whereas “hatred brings reproaches to light,”(Proverbs 10:12;) he signifies, as a faithful expositor of this precept, that we are only free from falsehood when the reputation of our neighbors suffers no damage from us; for, if the indulgence of evil-speaking violates charity, it is opposed to the Law of God. In short, we must conclude that by these words a restraint is laid on all virulence of language which tends to bring disgrace on our brethren; and on all petulance also, whereby their good name suffers injury; and on all detractions, which flow from malice, or envy, and rivalry, or any other improper feeling. We must also go further, and not be suspicious or too curious in observing the defects of others; for such eager inquisitiveness betrays malevolence, or at any rate an evil disposition. For, if love is not suspicious, he who condemns his neighbor either falsely, or upon trifling surmises, or who holds him in light esteem, is undoubtedly a transgressor of this Commandment. Consequently, we must close our ears against false and evil speaking; since he is just as injurious to his brother who eagerly listens to sinister reports respecting him, as he who exercises his tongue in maligning him. The necessity of this instruction let each man estimate by his own disposition; for scarcely one in a hundred will be found who will be as kind in sparing the character of others, as he himself desires to be pardoned for manifest vices; nay, slander is often praised under the pretext of zeal and conscientiousness. Hence it happens that this vice insinuates itself even among the saints, creeping in under the name of virtue. Moreover, the volubility of the tongue causes us to think it a light transgression to inflict a deadly and disgraceful wound on our brother, to whom, nevertheless, his good name is of more importance than his life. The sum is, that we should manifest our charity no less by candor, and by abstaining from slander, than by the performance of other duties.
McArther Bible Commentary
Levirate marriages (from Latin, levir, "husband's brother") provided that the brother of a dead man who died childless was to marry the widow in order to provide an heir. These were not compulsory marriages in Israel, but were applied as strong options to brothers who shared the same estate. Obviously, this required that the brother be unmarried and desired to keep the property in the family by passing it on to a son. Cf. Lev 18:16; Lev 20:21, where adultery with a living brother's wife is forbidden. Though not compulsory, this practice reflected fraternal affection; and, if a single brother refused to conform to this practice, he was confronted with contempt and humiliation by the elders. The perpetuation of his name as a member of the covenant people witnessed to the dignity of the individual. Since Num 27:4-8 gave daughters the right of inheritance when there were no sons in a family, it is reasonable to read "no child" rather than "no son" in verse Deu 25:5. Cf. Tamar, Gen 38:8-10, and the Boaz-Ruth marriage, Rth 4:1-17.
Bible Cross References
Matthew 22:24 Mark 12:19 Luke 20:28 Genesis 19:31 Genesis 38:8 Ruth 1:11 Ruth 3:2 Ruth 3:13 Ruth 4:5

Verse 6

Matthew Henry's Concise Bible Commentary
Marriage of a brother's wife.
The custom here regulated seems to have been in the Jewish law in order to keep inheritances distinct; now it is unlawful.
John Wesley's Bible Commentary
That his name be not put out - That a family be not lost. So this was a provision that the number of their families might not be diminished.
John Calvin Bible Commentary
God here makes a provision for every man’s character and good name, lest any should be undeservedly weighed down by calumnies and false accusations. The same synecdoche exists here, which I have pointed out in the previous Commandments, for God comprises many things under a single head. With reference to the words, inasmuch as עד, gned, properly means a witness, it may be literally translated, “Thou shalt not answer a false witness against thy neighbor,” but then the particle as must be supplied. The Hebrews poorly translate it in the vocative case, Thou shalt not speak, O false witness, etc.Although God seems only to prescribe that no one, for the purpose of injuring the innocent, should go into court, and publicly testify against him, yet it is plain that the faithful are prohibited from all false accusations, and not only such as are circulated in the streets, but those which are stirred in private houses and secret corners. For it would be absurd, when God has already shewn that men’s fortunes are cared for by Him, that He should neglect their reputation, which is much more precious. In whatever way, therefore, we injure our neighbors by unjustly defaming them, we are accounted false witnesses before God. We must now pass on from the prohibitive to the affirmative precept: for it will not be enough for us to restrain our tongues from speaking evil, unless we are also kind and equitable towards our neighbors, and candid interpreters of their acts and words, and do not suffer them, as far as in us lies, to be burdened with false reproaches. Besides, God does not only forbid us to invent accusations against the innocent, but also to give currency to reproaches and sinister reports in malevolence or hatred. Such a person may perhaps deserve his ill-name, and we may truly lay such or such an accusation to his charge; but if the reproach be the ebullition of our anger, or the accusation proceed from ill-will, it will be vain for us to allege in excuse that we have advanced nothing but, what is true. For when Solomon says that “love covereth many sins;” whereas “hatred brings reproaches to light,”(Proverbs 10:12;) he signifies, as a faithful expositor of this precept, that we are only free from falsehood when the reputation of our neighbors suffers no damage from us; for, if the indulgence of evil-speaking violates charity, it is opposed to the Law of God. In short, we must conclude that by these words a restraint is laid on all virulence of language which tends to bring disgrace on our brethren; and on all petulance also, whereby their good name suffers injury; and on all detractions, which flow from malice, or envy, and rivalry, or any other improper feeling. We must also go further, and not be suspicious or too curious in observing the defects of others; for such eager inquisitiveness betrays malevolence, or at any rate an evil disposition. For, if love is not suspicious, he who condemns his neighbor either falsely, or upon trifling surmises, or who holds him in light esteem, is undoubtedly a transgressor of this Commandment. Consequently, we must close our ears against false and evil speaking; since he is just as injurious to his brother who eagerly listens to sinister reports respecting him, as he who exercises his tongue in maligning him. The necessity of this instruction let each man estimate by his own disposition; for scarcely one in a hundred will be found who will be as kind in sparing the character of others, as he himself desires to be pardoned for manifest vices; nay, slander is often praised under the pretext of zeal and conscientiousness. Hence it happens that this vice insinuates itself even among the saints, creeping in under the name of virtue. Moreover, the volubility of the tongue causes us to think it a light transgression to inflict a deadly and disgraceful wound on our brother, to whom, nevertheless, his good name is of more importance than his life. The sum is, that we should manifest our charity no less by candor, and by abstaining from slander, than by the performance of other duties.
Bible Cross References
Genesis 38:8 Genesis 38:9 Ruth 4:5 Ruth 4:10

Verse 7

Matthew Henry's Concise Bible Commentary
Marriage of a brother's wife.
The custom here regulated seems to have been in the Jewish law in order to keep inheritances distinct; now it is unlawful.
John Calvin Bible Commentary
God here makes a provision for every man’s character and good name, lest any should be undeservedly weighed down by calumnies and false accusations. The same synecdoche exists here, which I have pointed out in the previous Commandments, for God comprises many things under a single head. With reference to the words, inasmuch as עד, gned, properly means a witness, it may be literally translated, “Thou shalt not answer a false witness against thy neighbor,” but then the particle as must be supplied. The Hebrews poorly translate it in the vocative case, Thou shalt not speak, O false witness, etc.Although God seems only to prescribe that no one, for the purpose of injuring the innocent, should go into court, and publicly testify against him, yet it is plain that the faithful are prohibited from all false accusations, and not only such as are circulated in the streets, but those which are stirred in private houses and secret corners. For it would be absurd, when God has already shewn that men’s fortunes are cared for by Him, that He should neglect their reputation, which is much more precious. In whatever way, therefore, we injure our neighbors by unjustly defaming them, we are accounted false witnesses before God. We must now pass on from the prohibitive to the affirmative precept: for it will not be enough for us to restrain our tongues from speaking evil, unless we are also kind and equitable towards our neighbors, and candid interpreters of their acts and words, and do not suffer them, as far as in us lies, to be burdened with false reproaches. Besides, God does not only forbid us to invent accusations against the innocent, but also to give currency to reproaches and sinister reports in malevolence or hatred. Such a person may perhaps deserve his ill-name, and we may truly lay such or such an accusation to his charge; but if the reproach be the ebullition of our anger, or the accusation proceed from ill-will, it will be vain for us to allege in excuse that we have advanced nothing but, what is true. For when Solomon says that “love covereth many sins;” whereas “hatred brings reproaches to light,”(Proverbs 10:12;) he signifies, as a faithful expositor of this precept, that we are only free from falsehood when the reputation of our neighbors suffers no damage from us; for, if the indulgence of evil-speaking violates charity, it is opposed to the Law of God. In short, we must conclude that by these words a restraint is laid on all virulence of language which tends to bring disgrace on our brethren; and on all petulance also, whereby their good name suffers injury; and on all detractions, which flow from malice, or envy, and rivalry, or any other improper feeling. We must also go further, and not be suspicious or too curious in observing the defects of others; for such eager inquisitiveness betrays malevolence, or at any rate an evil disposition. For, if love is not suspicious, he who condemns his neighbor either falsely, or upon trifling surmises, or who holds him in light esteem, is undoubtedly a transgressor of this Commandment. Consequently, we must close our ears against false and evil speaking; since he is just as injurious to his brother who eagerly listens to sinister reports respecting him, as he who exercises his tongue in maligning him. The necessity of this instruction let each man estimate by his own disposition; for scarcely one in a hundred will be found who will be as kind in sparing the character of others, as he himself desires to be pardoned for manifest vices; nay, slander is often praised under the pretext of zeal and conscientiousness. Hence it happens that this vice insinuates itself even among the saints, creeping in under the name of virtue. Moreover, the volubility of the tongue causes us to think it a light transgression to inflict a deadly and disgraceful wound on our brother, to whom, nevertheless, his good name is of more importance than his life. The sum is, that we should manifest our charity no less by candor, and by abstaining from slander, than by the performance of other duties.
Bible Cross References
Deuteronomy 25:8 Ruth 4:5 Ruth 4:6

Verse 8

Matthew Henry's Concise Bible Commentary
Marriage of a brother's wife.
The custom here regulated seems to have been in the Jewish law in order to keep inheritances distinct; now it is unlawful.
John Calvin Bible Commentary
God here makes a provision for every man’s character and good name, lest any should be undeservedly weighed down by calumnies and false accusations. The same synecdoche exists here, which I have pointed out in the previous Commandments, for God comprises many things under a single head. With reference to the words, inasmuch as עד, gned, properly means a witness, it may be literally translated, “Thou shalt not answer a false witness against thy neighbor,” but then the particle as must be supplied. The Hebrews poorly translate it in the vocative case, Thou shalt not speak, O false witness, etc.Although God seems only to prescribe that no one, for the purpose of injuring the innocent, should go into court, and publicly testify against him, yet it is plain that the faithful are prohibited from all false accusations, and not only such as are circulated in the streets, but those which are stirred in private houses and secret corners. For it would be absurd, when God has already shewn that men’s fortunes are cared for by Him, that He should neglect their reputation, which is much more precious. In whatever way, therefore, we injure our neighbors by unjustly defaming them, we are accounted false witnesses before God. We must now pass on from the prohibitive to the affirmative precept: for it will not be enough for us to restrain our tongues from speaking evil, unless we are also kind and equitable towards our neighbors, and candid interpreters of their acts and words, and do not suffer them, as far as in us lies, to be burdened with false reproaches. Besides, God does not only forbid us to invent accusations against the innocent, but also to give currency to reproaches and sinister reports in malevolence or hatred. Such a person may perhaps deserve his ill-name, and we may truly lay such or such an accusation to his charge; but if the reproach be the ebullition of our anger, or the accusation proceed from ill-will, it will be vain for us to allege in excuse that we have advanced nothing but, what is true. For when Solomon says that “love covereth many sins;” whereas “hatred brings reproaches to light,”(Proverbs 10:12;) he signifies, as a faithful expositor of this precept, that we are only free from falsehood when the reputation of our neighbors suffers no damage from us; for, if the indulgence of evil-speaking violates charity, it is opposed to the Law of God. In short, we must conclude that by these words a restraint is laid on all virulence of language which tends to bring disgrace on our brethren; and on all petulance also, whereby their good name suffers injury; and on all detractions, which flow from malice, or envy, and rivalry, or any other improper feeling. We must also go further, and not be suspicious or too curious in observing the defects of others; for such eager inquisitiveness betrays malevolence, or at any rate an evil disposition. For, if love is not suspicious, he who condemns his neighbor either falsely, or upon trifling surmises, or who holds him in light esteem, is undoubtedly a transgressor of this Commandment. Consequently, we must close our ears against false and evil speaking; since he is just as injurious to his brother who eagerly listens to sinister reports respecting him, as he who exercises his tongue in maligning him. The necessity of this instruction let each man estimate by his own disposition; for scarcely one in a hundred will be found who will be as kind in sparing the character of others, as he himself desires to be pardoned for manifest vices; nay, slander is often praised under the pretext of zeal and conscientiousness. Hence it happens that this vice insinuates itself even among the saints, creeping in under the name of virtue. Moreover, the volubility of the tongue causes us to think it a light transgression to inflict a deadly and disgraceful wound on our brother, to whom, nevertheless, his good name is of more importance than his life. The sum is, that we should manifest our charity no less by candor, and by abstaining from slander, than by the performance of other duties.
Bible Cross References
Deuteronomy 25:7 Deuteronomy 25:9 Ruth 4:7

Verse 9

Matthew Henry's Concise Bible Commentary
Marriage of a brother's wife.
The custom here regulated seems to have been in the Jewish law in order to keep inheritances distinct; now it is unlawful.
John Wesley's Bible Commentary
Loose his shoe - As a sign of his resignation of all his right to the woman, and to her husband's inheritance: for as the shoe was a sign of one's power and right, (Psalms 60:8) , (Psalms 108:9) , so the parting with the shoe was a token of the alienation of such right; and as a note of infamy, to signify that by this disingenuous action he was unworthy to be amongst free - men, and fit to be reduced to the condition of the meanest servants, who used to go barefoot, (Isaiah 20:2) , (Isaiah 20:4) .
John Calvin Bible Commentary
God here makes a provision for every man’s character and good name, lest any should be undeservedly weighed down by calumnies and false accusations. The same synecdoche exists here, which I have pointed out in the previous Commandments, for God comprises many things under a single head. With reference to the words, inasmuch as עד, gned, properly means a witness, it may be literally translated, “Thou shalt not answer a false witness against thy neighbor,” but then the particle as must be supplied. The Hebrews poorly translate it in the vocative case, Thou shalt not speak, O false witness, etc.Although God seems only to prescribe that no one, for the purpose of injuring the innocent, should go into court, and publicly testify against him, yet it is plain that the faithful are prohibited from all false accusations, and not only such as are circulated in the streets, but those which are stirred in private houses and secret corners. For it would be absurd, when God has already shewn that men’s fortunes are cared for by Him, that He should neglect their reputation, which is much more precious. In whatever way, therefore, we injure our neighbors by unjustly defaming them, we are accounted false witnesses before God. We must now pass on from the prohibitive to the affirmative precept: for it will not be enough for us to restrain our tongues from speaking evil, unless we are also kind and equitable towards our neighbors, and candid interpreters of their acts and words, and do not suffer them, as far as in us lies, to be burdened with false reproaches. Besides, God does not only forbid us to invent accusations against the innocent, but also to give currency to reproaches and sinister reports in malevolence or hatred. Such a person may perhaps deserve his ill-name, and we may truly lay such or such an accusation to his charge; but if the reproach be the ebullition of our anger, or the accusation proceed from ill-will, it will be vain for us to allege in excuse that we have advanced nothing but, what is true. For when Solomon says that “love covereth many sins;” whereas “hatred brings reproaches to light,”(Proverbs 10:12;) he signifies, as a faithful expositor of this precept, that we are only free from falsehood when the reputation of our neighbors suffers no damage from us; for, if the indulgence of evil-speaking violates charity, it is opposed to the Law of God. In short, we must conclude that by these words a restraint is laid on all virulence of language which tends to bring disgrace on our brethren; and on all petulance also, whereby their good name suffers injury; and on all detractions, which flow from malice, or envy, and rivalry, or any other improper feeling. We must also go further, and not be suspicious or too curious in observing the defects of others; for such eager inquisitiveness betrays malevolence, or at any rate an evil disposition. For, if love is not suspicious, he who condemns his neighbor either falsely, or upon trifling surmises, or who holds him in light esteem, is undoubtedly a transgressor of this Commandment. Consequently, we must close our ears against false and evil speaking; since he is just as injurious to his brother who eagerly listens to sinister reports respecting him, as he who exercises his tongue in maligning him. The necessity of this instruction let each man estimate by his own disposition; for scarcely one in a hundred will be found who will be as kind in sparing the character of others, as he himself desires to be pardoned for manifest vices; nay, slander is often praised under the pretext of zeal and conscientiousness. Hence it happens that this vice insinuates itself even among the saints, creeping in under the name of virtue. Moreover, the volubility of the tongue causes us to think it a light transgression to inflict a deadly and disgraceful wound on our brother, to whom, nevertheless, his good name is of more importance than his life. The sum is, that we should manifest our charity no less by candor, and by abstaining from slander, than by the performance of other duties.
Bible Cross References
Numbers 12:14 Deuteronomy 25:8 Deuteronomy 25:10 Ruth 4:7 Ruth 4:8 Job 30:10

Verse 10

Matthew Henry's Concise Bible Commentary
Marriage of a brother's wife.
The custom here regulated seems to have been in the Jewish law in order to keep inheritances distinct; now it is unlawful.
John Wesley's Bible Commentary
His name - That is, his person, and his posterity also. So it was a lasting blot.
John Calvin Bible Commentary
God here makes a provision for every man’s character and good name, lest any should be undeservedly weighed down by calumnies and false accusations. The same synecdoche exists here, which I have pointed out in the previous Commandments, for God comprises many things under a single head. With reference to the words, inasmuch as עד, gned, properly means a witness, it may be literally translated, “Thou shalt not answer a false witness against thy neighbor,” but then the particle as must be supplied. The Hebrews poorly translate it in the vocative case, Thou shalt not speak, O false witness, etc.Although God seems only to prescribe that no one, for the purpose of injuring the innocent, should go into court, and publicly testify against him, yet it is plain that the faithful are prohibited from all false accusations, and not only such as are circulated in the streets, but those which are stirred in private houses and secret corners. For it would be absurd, when God has already shewn that men’s fortunes are cared for by Him, that He should neglect their reputation, which is much more precious. In whatever way, therefore, we injure our neighbors by unjustly defaming them, we are accounted false witnesses before God. We must now pass on from the prohibitive to the affirmative precept: for it will not be enough for us to restrain our tongues from speaking evil, unless we are also kind and equitable towards our neighbors, and candid interpreters of their acts and words, and do not suffer them, as far as in us lies, to be burdened with false reproaches. Besides, God does not only forbid us to invent accusations against the innocent, but also to give currency to reproaches and sinister reports in malevolence or hatred. Such a person may perhaps deserve his ill-name, and we may truly lay such or such an accusation to his charge; but if the reproach be the ebullition of our anger, or the accusation proceed from ill-will, it will be vain for us to allege in excuse that we have advanced nothing but, what is true. For when Solomon says that “love covereth many sins;” whereas “hatred brings reproaches to light,”(Proverbs 10:12;) he signifies, as a faithful expositor of this precept, that we are only free from falsehood when the reputation of our neighbors suffers no damage from us; for, if the indulgence of evil-speaking violates charity, it is opposed to the Law of God. In short, we must conclude that by these words a restraint is laid on all virulence of language which tends to bring disgrace on our brethren; and on all petulance also, whereby their good name suffers injury; and on all detractions, which flow from malice, or envy, and rivalry, or any other improper feeling. We must also go further, and not be suspicious or too curious in observing the defects of others; for such eager inquisitiveness betrays malevolence, or at any rate an evil disposition. For, if love is not suspicious, he who condemns his neighbor either falsely, or upon trifling surmises, or who holds him in light esteem, is undoubtedly a transgressor of this Commandment. Consequently, we must close our ears against false and evil speaking; since he is just as injurious to his brother who eagerly listens to sinister reports respecting him, as he who exercises his tongue in maligning him. The necessity of this instruction let each man estimate by his own disposition; for scarcely one in a hundred will be found who will be as kind in sparing the character of others, as he himself desires to be pardoned for manifest vices; nay, slander is often praised under the pretext of zeal and conscientiousness. Hence it happens that this vice insinuates itself even among the saints, creeping in under the name of virtue. Moreover, the volubility of the tongue causes us to think it a light transgression to inflict a deadly and disgraceful wound on our brother, to whom, nevertheless, his good name is of more importance than his life. The sum is, that we should manifest our charity no less by candor, and by abstaining from slander, than by the performance of other duties.
Bible Cross References
Deuteronomy 25:9 Deuteronomy 25:11

Verse 11

Matthew Henry's Concise Bible Commentary
Marriage of a brother's wife.
The custom here regulated seems to have been in the Jewish law in order to keep inheritances distinct; now it is unlawful.
John Calvin Bible Commentary
This Law is apparently harsh, but its severity skews how very pleasing to God is modesty, whilst, on the other hand, He abominates indecency; for, if in the heat of a quarrel, when the agitation of the mind is an excuse for excesses, it was a crime thus heavily punished, for a woman to take hold of the private parts of a man who was not her husband, much less would God have her lasciviousness pardoned, if a woman were impelled by lust to do anything of the sort. Neither can we doubt but that the judges, in punishing obscenity, were bound to argue from the less to the greater. A threat is also added, lest the severity of the punishment should influence their minds to be tender and remiss ill inflicting it. It was indeed inexcusable effrontery, willfully to assail that part of the body, from the sight and touch of which all chaste women naturally recoil.
McArther Bible Commentary
The consequence of the immodest act was the only example of punishment by mutilation in the Pentateuch.
Bible Cross References
Deuteronomy 25:10 Deuteronomy 25:12

Verse 12

Matthew Henry's Concise Bible Commentary
Marriage of a brother's wife.
The custom here regulated seems to have been in the Jewish law in order to keep inheritances distinct; now it is unlawful.
John Calvin Bible Commentary
This Law is apparently harsh, but its severity skews how very pleasing to God is modesty, whilst, on the other hand, He abominates indecency; for, if in the heat of a quarrel, when the agitation of the mind is an excuse for excesses, it was a crime thus heavily punished, for a woman to take hold of the private parts of a man who was not her husband, much less would God have her lasciviousness pardoned, if a woman were impelled by lust to do anything of the sort. Neither can we doubt but that the judges, in punishing obscenity, were bound to argue from the less to the greater. A threat is also added, lest the severity of the punishment should influence their minds to be tender and remiss ill inflicting it. It was indeed inexcusable effrontery, willfully to assail that part of the body, from the sight and touch of which all chaste women naturally recoil.
Bible Cross References
Deuteronomy 7:2 Deuteronomy 19:13 Deuteronomy 25:11

Verse 13

Matthew Henry's Concise Bible Commentary
Of unjust weights.
Dishonest gain always brings a curse on men's property, families, and souls. Happy those who judge themselves, repent of and forsake their sins, and put away evil things, that they may not be condemned of the Lord.
John Wesley's Bible Commentary
A great and a small - The great to buy with, the small for selling.
McArther Bible Commentary
The weights and measures of trade were to be kept equitably so people were not cheated. Obedience meant prosperous years in the land.
Bible Cross References
Leviticus 19:35 Leviticus 19:36 Deuteronomy 25:14 Proverbs 11:1 Proverbs 20:23 Ezekiel 45:10 Micah 6:11

Verse 14

Matthew Henry's Concise Bible Commentary
Of unjust weights.
Dishonest gain always brings a curse on men's property, families, and souls. Happy those who judge themselves, repent of and forsake their sins, and put away evil things, that they may not be condemned of the Lord.
Bible Cross References
Deuteronomy 25:13 Deuteronomy 25:15

Verse 15

Matthew Henry's Concise Bible Commentary
Of unjust weights.
Dishonest gain always brings a curse on men's property, families, and souls. Happy those who judge themselves, repent of and forsake their sins, and put away evil things, that they may not be condemned of the Lord.
Bible Cross References
Exodus 20:12 Deuteronomy 25:14 Ezekiel 45:10

Verse 16

Matthew Henry's Concise Bible Commentary
Of unjust weights.
Dishonest gain always brings a curse on men's property, families, and souls. Happy those who judge themselves, repent of and forsake their sins, and put away evil things, that they may not be condemned of the Lord.
Bible Cross References
Proverbs 11:1 Deuteronomy 25:17

Verse 17

Matthew Henry's Concise Bible Commentary
War against Amalek.
Let every persecutor and injurer of God's people take warning from the case of the Amalekites. The longer it is before judgement comes, the more dreadful will it be at last. Amalek may remind us of the foes of our souls. May we be enabled to slay all our lusts, all the corruptions both within and without, all the powers of darkness and of the world, which oppose our way to the blessed Saviour.
John Wesley's Bible Commentary
Out of Egypt - Which circumstance greatly aggravates their sin, that they should do thus to a people, who had been long exercised with sore afflictions, to whom pity was due by the laws of nature and humanity, and for whose rescue God had in so glorious a manner appeared, which they could not be ignorant of. So this was barbarousness to Israel, and setting the great Jehovah at defiance.
McArther Bible Commentary
The admonition to remember the treachery of the Amalekites was repeated to the new generation (see notes on Exo 17:9-16). For execution of the command, see 1Sa 15:1-3.
Bible Cross References
Genesis 36:12 Exodus 17:8 1 Samuel 15:2

Verse 18

Matthew Henry's Concise Bible Commentary
War against Amalek.
Let every persecutor and injurer of God's people take warning from the case of the Amalekites. The longer it is before judgement comes, the more dreadful will it be at last. Amalek may remind us of the foes of our souls. May we be enabled to slay all our lusts, all the corruptions both within and without, all the powers of darkness and of the world, which oppose our way to the blessed Saviour.
Bible Cross References
Romans 3:18 Psalm 36:1

Verse 19

Matthew Henry's Concise Bible Commentary
War against Amalek.
Let every persecutor and injurer of God's people take warning from the case of the Amalekites. The longer it is before judgement comes, the more dreadful will it be at last. Amalek may remind us of the foes of our souls. May we be enabled to slay all our lusts, all the corruptions both within and without, all the powers of darkness and of the world, which oppose our way to the blessed Saviour.
Bible Cross References
Exodus 17:14 Exodus 33:14 Deuteronomy 12:9 Deuteronomy 26:1 Joshua 11:23