Show no partiality in judging; hear both small and great alike. Do not be intimidated by anyone, for judgment belongs to God. And bring to me any case too difficult for you, and I will hear it." Show no partialityThis phrase is derived from the Hebrew word "נָשָׂא פָּנִים" (nasa panim), which literally means "to lift the face." In ancient Near Eastern culture, lifting the face was a gesture of favor or preference. The command here is a call to impartiality, a principle that is deeply rooted in the character of God Himself, who is described in Deuteronomy 10:17 as one who "shows no partiality and accepts no bribes." This reflects the divine standard of justice that transcends human biases and societal hierarchies, emphasizing that all are equal before God. in judgment
The Hebrew word for judgment here is "מִשְׁפָּט" (mishpat), which encompasses not only legal decisions but also the broader concept of justice and righteousness. In the context of Deuteronomy, this refers to the judicial responsibilities of the leaders and judges among the Israelites. It underscores the importance of fairness and integrity in decision-making processes, aligning human justice with divine justice. hear both small and great alike
This phrase emphasizes the inclusivity and equality that should characterize the administration of justice. The "small" and "great" refer to individuals of varying social status and influence. The command to hear both alike is a radical call in the ancient world, where social hierarchies often dictated the outcome of legal proceedings. It reflects the biblical principle that every person is made in the image of God (Genesis 1:27) and deserves to be treated with dignity and fairness. Do not be intimidated by anyone
The Hebrew root here is "גּוּר" (gur), which can mean to fear or be in awe of someone. This command is a reminder that judges and leaders should not allow fear of powerful individuals to sway their decisions. It is a call to courage and integrity, trusting in God's sovereignty and justice rather than succumbing to human pressures or threats. for judgment belongs to God
This phrase is a profound theological assertion that ultimate justice is God's domain. The Hebrew word "לֵאלֹהִים" (le'Elohim) indicates that God is the ultimate judge and arbiter of right and wrong. This serves as both a comfort and a warning: a comfort in knowing that God will ultimately right all wrongs, and a warning that human judges are accountable to Him for their decisions. Bring me any case too difficult for you, and I will hear it
This instruction from Moses highlights the principle of delegated authority and the need for wisdom in leadership. It acknowledges human limitations and the necessity of seeking guidance when faced with complex issues. Moses, as the leader appointed by God, serves as a mediator and a source of divine wisdom, pointing to the need for reliance on God's guidance in all matters of life and governance. This also foreshadows the role of Christ as the ultimate mediator between God and humanity (1 Timothy 2:5). Persons / Places / Events 1. Moses- The leader of the Israelites who is delivering God's commandments and instructions to the people. 2. Israelites- The chosen people of God, receiving guidance on how to live justly and righteously. 3. Judges- Appointed leaders among the Israelites tasked with making fair and impartial decisions. 4. Promised Land- The land God promised to the descendants of Abraham, Isaac, and Jacob, which the Israelites are preparing to enter. 5. God- The ultimate judge and authority, whose standards of justice are to be upheld by the people. Teaching Points Impartiality in JudgmentAs believers, we are called to judge fairly, without favoritism, reflecting God's just nature. This applies to all areas of life, including personal relationships and professional settings. Courage in LeadershipLeaders should not fear human opinion or pressure but should stand firm in God's truth, knowing that ultimate judgment belongs to Him. Seeking WisdomWhen faced with difficult decisions, we should seek guidance from God and wise counsel, acknowledging our limitations and God's sovereignty. Equality Before GodRecognize that all people, regardless of status or background, are equal before God. This should influence how we treat others in our communities. Responsibility of LeadersThose in positions of authority have a responsibility to uphold justice and righteousness, serving as representatives of God's standards. Bible Study Questions 1. How can we ensure that we are not showing partiality in our daily interactions and decisions? 2. In what ways can we seek God's wisdom when faced with difficult decisions, as suggested in Deuteronomy 1:17? 3. How does understanding that "the judgment is God’s" influence our perspective on justice and fairness? 4. What are some practical steps we can take to treat the "small and the great alike" in our communities? 5. How do the principles in Deuteronomy 1:17 relate to the teachings of Jesus in the New Testament about loving our neighbors and enemies alike? Connections to Other Scriptures James 2:1-9This passage warns against showing favoritism, emphasizing that believers should treat everyone equally, reflecting the impartiality commanded in Deuteronomy 1:17. Proverbs 24:23This verse also speaks against partiality in judgment, reinforcing the principle that justice should be blind to status or wealth. Acts 10:34-35Peter's realization that God shows no favoritism and accepts those who fear Him and do what is right, regardless of nationality, echoes the impartiality theme. Exodus 18:13-26The appointment of judges by Moses, as advised by Jethro, provides context for the need for impartial judgment among the people. Romans 2:11Paul reiterates that God does not show favoritism, aligning with the call for impartiality in Deuteronomy. People Amorites, Anakites, Caleb, Canaanites, Eshcol, Isaac, Israelites, Jacob, Jephunneh, Joshua, Laban, Moses, Nun, Og, Seir, SihonPlaces Arabah, Ashtaroth, Bashan, Dizahab, Edrei, Egypt, Euphrates River, Hazeroth, Heshbon, Horeb, Hormah, Jordan River, Kadesh-barnea, Laban, Lebanon, Moab, Mount Seir, Negeb, Paran, Seir, Suph, Tophel, Valley of EshcolTopics Able, Afraid, Alike, Belongs, Bring, Case, Cause, Decision, Discern, Equally, Face, Faces, Fear, God's, Hearing, Joshua, Judge, Judging, Judgment, Man's, Matter, Partial, Partiality, Persons, Position, Respect, WeightDictionary of Bible Themes Deuteronomy 1:17 4847 smallness
5861 favour, human
5882 impartiality
8754 fear Deuteronomy 1:13-17 8471 respect, for human beings Deuteronomy 1:15-17 5270 court
6126 condemnation, human Deuteronomy 1:15-18 5383 lawsuits Deuteronomy 1:16-17 5897 judging others Library Foretastes of the Heavenly Life
Early in the year 1857. NOTE: This edition of this sermon is taken from an earlier published edition of Spurgeon's 1857 message. The sermon that appears in The Metropolitan Tabernacle Pulpit, vol. 45, was edited and abbreviated somewhat. For edition we have restored the fuller text of the earlier published edition, while retaining a few of the editorial refinements of the Met Tab edition. "And they took of the fruit of the land in their hands, and brought it down unto us, and brought us word again …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 45: 1899Preventive against Backsliding.
It is most instructive to note how exceedingly anxious the early Christians were, that, as soon as a man was converted, he should be "filled with the Holy Ghost." They knew no reason why weary wastes of disappointing years should stretch between Bethel and Peniel, between the Cross and Pentecost. They knew it was not God's will that forty years of wilderness wanderings should lie between Egypt and the Promised Land (Deut. i. 2). When Peter and John came to the Samaritans, and found that they were …
John MacNeil—The Spirit-Filled Life Afraid of Giants
'And Moses sent them to spy out the land of Canaan, and said unto them, Get you up this way southward, and go up into the mountain; 18. And see the land, what it is; and the people that dwelleth therein, whether they be strong or weak, few or many; 19. And what the land is that they dwell in, whether it be good or bad; and what cities they be that they dwell in, whether in tents, or in strong holds; 20. And what the land is, whether it be fat or lean, whether there be wood therein, or not. And be …
Alexander Maclaren—Expositions of Holy Scripture Philo of Alexandria, the Rabbis, and the Gospels - the Final Development of Hellenism in Its Relation to Rabbinism and the Gospel According to St. John.
It is strange how little we know of the personal history of the greatest of uninspired Jewish writers of old, though he occupied so prominent a position in his time. [173] Philo was born in Alexandria, about the year 20 before Christ. He was a descendant of Aaron, and belonged to one of the wealthiest and most influential families among the Jewish merchant-princes of Egypt. His brother was the political head of that community in Alexandria, and he himself on one occasion represented his co-religionists, …
Alfred Edersheim—The Life and Times of Jesus the Messiah A Plain Description of the Essence and Attributes of God, Out of the Holy Scripture, So Far as Every Christian must Competently Know, and Necessarily Believe, that Will be Saves.
Although no creature can define what God is, because he is incomprehensible (Psal. cxliii. 3) and dwelling in inaccessible light (1 Tim. vi. 16); yet it has pleased his majesty to reveal himself to us in his word, so far as our weak capacity can best conceive him. Thus: God is that one spiritual and infinitely perfect essence, whose being is of himself eternally (Deut. i. 4; iv. 35; xxxii. 39; vi. 4; Isa. xlv. 5-8; 1 Cor. viii. 4; Eph. iv. 5, 6; 1 Tim. ii. 5; John iv. 24; 2 Cor. iii. 17; 1 Kings …
Lewis Bayly—The Practice of Piety The Mountainous Country of Judea.
"What is the mountainous country of Judea? It is the king's mountain." However Judea, here and there, doth swell out much with mountains, yet its chief swelling appears in that broad back of mountains, that runs from the utmost southern cost as far as Hebron, and almost as Jerusalem itself. Which the Holy Scripture called "The hill-country of Judah," Joshua 21:11; Luke 1:39. Unless I am very much mistaken,--the maps of Adricomus, Tirinius, and others, ought to be corrected, which have feigned to …
John Lightfoot—From the Talmud and Hebraica Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the …
John Lightfoot—From the Talmud and Hebraica 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 In the Temple at the Feast of Tabernacles.
(October, a.d. 29.) ^D John VII. 11-52. ^d 11 The Jews therefore sought him at the feast, and said, Where is he? [It was now eighteen months since Jesus had visited Jerusalem, at which time he had healed the impotent man at Bethesda. His fame and prolonged obscurity made his enemies anxious for him to again expose himself in their midst. John here used the word "Jews" as a designation for the Jerusalemites, who, as enemies of Christ, were to be distinguished from the multitudes who were in doubt …
J. W. McGarvey—The Four-Fold Gospel Moses and his Writings
[Illustration: (drop cap W) Clay letter tablet of Moses' time.] We now begin to understand a little of the very beginning of God's Book--of the times in which it was written, the materials used by its first author, and the different kinds of writing from which he had to choose; but we must go a step farther. How much did Moses know about the history of his forefathers, Abraham and Jacob, and of all the old nations and kings mentioned in Genesis, before God called him to the great work of writing …
Mildred Duff—The Bible in its Making Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing …
Ernst Wilhelm Hengstenberg—Christology 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 Links Deuteronomy 1:17 NIVDeuteronomy 1:17 NLTDeuteronomy 1:17 ESVDeuteronomy 1:17 NASBDeuteronomy 1:17 KJV
Deuteronomy 1:17 Commentaries
Bible Hub |
