AM Bible Study Group; September 21, 2011
Deuteronomy 20:1-20
Theme: In this chapter, Moses gives God’s instructions regarding how the people were to deal with an unsolved murder in such a way that pleases Him.
The next few chapters of Deuteronomy contain laws about human relationships that are a little hard to categorize. But each of them are important, and reflect the high value God places on life and the respect we are to show toward one another’s human dignity. The first nine verses of chapter 21 particularly show this in the case of a human being found mysteriously slain; and how atonement is absolutely required in the sight of God.
The instructions in this passage are rooted in the fact that God values human life, and takes notice when a life is unjustly taken. Back in Genesis 4:10, after Cain slew Abel, God told Cain, “What have you done? The voice of your brother’s blood cries out to Me from the ground.” Even the very ground itself cries out to God that an injustice has been done, and that innocent human blood had been shed upon it. What’s more, these instructions are also rooted in the fact that God requires justice in the case of the taking of a human life. In Genesis 9:6, God told Noah and his family, “Whoever sheds man’s blood, by man his blood shall be shed; for in the image of God He made man.” Note that these are principles that were stated before the law of Moses was given to Israel. Therefore, they are universally obligatory to all cultures of humanity—not just to Israel alone. People may be inclined to disregard the matter when an apparent murder cannot be investigated; but God does not disregard it—and He requires that the murder be atoned for.
I. THE SITUATION OF MURDER THAT REQUIRED ATONEMENT (v. 1).
A. This is describing the case of a man or woman who is found “slain” in the land God was giving the people of Israel—that is, a man or woman that appears to have been put to death in an unjust way, and for which the execution of the perpetrator would ordinarily be required for atonement (see Genesis 9:6). It is not in the city; but rather, somewhere in the country where the closest city may not be apparent. What’s more, the text adds, “and it is not known who killed him”.
B. Note in this, first, that God values the human life that was taken; and, second, that it would not be permissible to simply ignore the matter. Innocent blood appears to have been shed; and the matter must be dealt with or God will not place His blessings on the land. To ignore it would to leave innocent blood upon the land to ‘cry out to God’ in an unresolved manner, and this would be unacceptable to the holy God of Israel.
II. THE PROCEDURE THAT LED TO ATONEMENT (vv. 2-7).
A. A city had to be held be responsible for this murder. But when it appears to have occurred in the country, how could it be determined which city should bear the responsibility? In answer to this, God provided that the elders and judges of the people of Israel at large (see v. 8) were to measure the distance to the closest city; and that city which is closest to where the body was found would bear the responsibility (v. 2).
B. The elders of the closest city were then to take “a heifer which has not been worked and which has not pulled a yoke” (v. 3); and they were to take this unused heifer to “a valley with flowing water, which is neither plowed nor sown” (v. 4). That neither the heifer or the land had been worked suggests their role as ‘substitutes’, and that purity that was necessary for atonement.
C. The elders were to break the neck of the heifer. The King James Version has it that they were to “strike off the heifer’s neck”; and, in verse 6, that it is “beheaded”. But this Hebrew word is used in Hosea 10:2 for the breaking-down of an altar; and is better translated in Deuteronomy as a breaking rather than as a beheading. To break an animal’s neck in this way is presented as the necessary redemption for a man’s life (see Exodus 13:13; 34:20; see also Isaiah 66:3 where the practice is referred to in a paganistic ritual). Note that, in this case—as distinct from the normal offerings in that it was a breaking of the neck—blood was not shed. This, no doubt, was because the blood of a man, for whose life the heifer is an atoning substitute, had already been shed.
D. Afterward, “the priests, the sons of Levi, shall come near, for the LORD your God has chosen them to minister to Him and to bless the name of the LORD; by their word every controversy and every assault (or “every stroke”; that is, violent act) shall be settled” (v. 5). Note here that the priests play a decisive role in this work of necessary atonement. Note furthermore that they are said to have been chosen by God to minister to “Him”. The priest’s service is certainly to man; but it is primarily to God, because it was a provision given by God that enables Him in His holiness to have fellowship with sinful man (see Leviticus 7:35).
E. The elders of the closest city were to wash their hands over the heifer that’s neck was broken in the valley. The running water may symbolize a complete cleansing (see Leviticus 14:50-51). The act of washing the hands was, no doubt, a way of expressing innocence (v. 6; see Matthew 27:24). The elders of the responsible city were to then declare, “Our hands have not shed this blood, nor have our eyes seen it” (v. 7).
III. THE GRACIOUS PROVISION OF ATONEMENT (v. 8-9).
A. After this declaration, the elders of the city were to pray, “Provide atonement, O LORD, for Your people Israel, whom You have redeemed, and do not lay innocent blood to the charge of Your people Israel” (v. 8a). Having done what God had commanded, they would then have done all that they could to do take the shedding of innocent blood seriously without themselves being able to shed the blood of the murderer in keeping with justice.
B. If this procedure is followed, God makes this promise: “And atonement shall be
provided on their behalf for the blood” (v. 8b). The murder, then, was not simply ignored. It was “covered” in the sense that it was fully atoned for in the sight of God. The importance of this is expressed in verse 9; “so you shall put away the guilt of innocent blood from among you when you do what is right in the sight of the LORD” (v. 9).
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Only God Himself knows how much innocent blood cries out to Him from the ground of our own land. But this passage shows us that He takes that shed blood seriously. So should we.