Deuteronomy 18–21 continues Moses’ instruction to Israel concerning worship, spiritual authority, justice, warfare, family order, and the sanctity of human life. These chapters repeatedly emphasize that Israel was to be different from the surrounding nations because the LORD was their God.
Deuteronomy 18 gives instructions concerning the priests and Levites, condemns occult practices, and contains the important promise of a coming Prophet like unto Moses. Deuteronomy 19 establishes cities of refuge and safeguards for justice. Deuteronomy 20 regulates Israel’s conduct in warfare and emphasizes dependence upon God rather than military strength. Deuteronomy 21 addresses difficult civil and family situations, ending with the statement concerning one who is hanged upon a tree—a passage later applied directly to Christ in Galatians 3:13.
Throughout these chapters, God demands holiness without superstition, justice without partiality, courage without self-confidence, and obedience without compromise.
Chapter Summaries
Deuteronomy 18 — The Levites, Occult Practices, and the Coming Prophet
The chapter begins with provision for the priests and Levites.
“The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel” (Deuteronomy 18:1).
Their support was connected with the offerings made unto the LORD. The priest was to receive designated portions of the sacrifices, along with the firstfruits of corn, wine, oil, and sheep’s fleece (18:3–5).
The reason given is spiritual:
“For the LORD thy God hath chosen him out of all thy tribes to stand to minister in the name of the LORD” (18:5).
A Levite coming from elsewhere in Israel to the place chosen by God could minister there alongside his brethren (18:6–8).
The subject then changes sharply. When Israel entered the land, they were forbidden to imitate the religious practices of the nations already there.
“Thou shalt not learn to do after the abominations of those nations” (18:9).
The forbidden practices include making children pass through the fire, divination, observing times, enchantment, witchcraft, consulting familiar spirits, wizardry, and attempting to consult the dead (18:10–11).
God does not describe these things as harmless entertainment or alternative spirituality.
“For all that do these things are an abomination unto the LORD” (18:12).
Israel was commanded:
“Thou shalt be perfect with the LORD thy God” (18:13).
Here “perfect” speaks of being wholly or completely devoted to the LORD in the context of rejecting the occult practices of the surrounding nations. The text contrasts dependence upon forbidden spiritual practices with dependence upon the revelation God provides.
This leads to one of the great Messianic passages of the Pentateuch:
“The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken” (18:15).
The immediate passage does not name the promised Prophet.
However, the New Testament explicitly connects this prophecy with Jesus Christ. Peter quotes this passage in Acts 3:22–23 while preaching Christ, and Stephen quotes it in Acts 7:37.
God continues:
“I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth” (18:18).
Israel would be accountable for refusing His words.
The chapter concludes with a test concerning prophets. A prophet speaking presumptuously in God’s name was not to be feared. If the predicted event did not occur, the LORD had not spoken that word (18:20–22).
This does not mean that fulfilled prediction was the only biblical test of a prophet. Deuteronomy 13:1–5 had already warned that even a sign coming to pass did not justify following a prophet who sought to turn Israel away from the LORD. Both passages must therefore be considered together.
Deuteronomy 19 — Cities of Refuge and Righteous Judgment
God commanded Israel to separate three cities within the land and to prepare accessible routes to them.
“Thou shalt prepare thee a way, and divide the coasts of thy land… into three parts, that every slayer may flee thither” (19:3).
The cities of refuge distinguished between accidental killing and murder.
The example given is a man going into the woods with his neighbor to cut wood. If the axe head came off the handle and accidentally struck the neighbor so that he died, the slayer could flee to a city of refuge (19:4–5).
The text specifically says:
“Whom he hated not in time past” (19:4).
The city of refuge protected such a man from being killed by “the avenger of blood” before his case could be properly distinguished from intentional murder.
If, however, a man hated his neighbor, lay in wait for him, and intentionally killed him, the elders were required to deliver the murderer to the avenger of blood (19:11–13).
God therefore did not treat every death alike. Intent, circumstances, testimony, and guilt mattered.
The chapter also anticipates additional cities if God enlarged Israel’s territory according to His promise (19:8–9).
Verse 14 protects property boundaries:
“Thou shalt not remove thy neighbour’s landmark.”
The remainder of the chapter concerns witnesses and judicial procedure.
One witness alone was insufficient to establish guilt:
“At the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established” (19:15).
If a witness testified falsely, the matter was to be investigated by “the priests and the judges” (19:17). If the witness was proven false, the penalty he intended for the accused was to fall upon him.
The familiar statement,
“Life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot” (19:21),
appears here within a judicial setting. In this passage it regulates legal judgment; it is not presented as authorization for uncontrolled personal vengeance.
The principle is measured justice rather than arbitrary retaliation.
Deuteronomy 20 — Israel’s Conduct in Warfare
Deuteronomy 20 begins by addressing fear.
Israel might see enemies possessing horses, chariots, and greater numbers, but God commanded:
“Be not afraid of them: for the LORD thy God is with thee” (20:1).
Before battle, the priest was to speak to the people:
“Let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them” (20:3).
The reason was not Israel’s superior military ability:
“For the LORD your God is he that goeth with you, to fight for you against your enemies, to save you” (20:4).
The officers then announced several exemptions.
A man could return home if he had built a new house but had not dedicated it, planted a vineyard but had not eaten of it, or betrothed a wife but had not taken her (20:5–7).
There was also an exemption for fearfulness:
“What man is there that is fearful and fainthearted? let him go and return unto his house” (20:8).
The reason given was that his fear might affect others:
“lest his brethren’s heart faint as well as his heart.”
When those announcements were finished, captains were appointed over the armies (20:9).
For cities located far from the specifically named Canaanite peoples, Israel was first commanded:
“When thou comest nigh unto a city to fight against it, then proclaim peace unto it” (20:10).
If peace was accepted, the people became tributaries. If it was rejected, Israel was instructed concerning siege and conquest (20:11–15).
A different command applied to the cities of the peoples specifically named in verses 16–17. The Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites were placed under a judgment explicitly commanded by God.
The LORD gives a reason:
“That they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the LORD your God” (20:18).
The text therefore connects this judgment directly with the danger of Israel adopting the abominable worship of those nations.
The chapter closes with instructions regarding trees during a siege. Fruit trees were not to be destroyed merely for use in siege works because their fruit could be eaten (20:19). Trees known not to provide food could be used for siege construction (20:20).
Even in warfare, Israel was not given permission for needless destruction.
Deuteronomy 21 — Justice, Family Order, and One Hanged on a Tree
The chapter opens with the case of an unidentified murder victim found in the land.
If the killer was unknown, the elders and judges measured the distance to nearby cities. The elders of the nearest city were required to perform the procedure God prescribed involving a heifer in a rough valley (21:1–4).
The priests, the sons of Levi, were also present because:
“by their word shall every controversy and every stroke be tried” (21:5).
The elders washed their hands over the heifer and declared:
“Our hands have not shed this blood, neither have our eyes seen it” (21:7).
They then asked the LORD to be merciful and not to lay innocent blood upon Israel (21:8).
The stated purpose was:
“So shalt thou put away the guilt of innocent blood from among you” (21:9).
The passage shows that unidentified bloodshed was not to be treated casually.
Verses 10–14 address a woman taken captive during warfare. The law prescribed a period in which she was brought into the house, changed her condition from captivity, and mourned her father and mother for a full month before the relationship described in verse 13.
If the man afterward did not delight in her, he could not sell her:
“thou shalt not sell her at all for money, thou shalt not make merchandise of her” (21:14).
The text explicitly imposes these restrictions. Scripture does not explicitly give every social or emotional detail surrounding such a case, so claims beyond what the passage states should be avoided.
Verses 15–17 concern inheritance where a man had two wives and favored one over the other. If the firstborn son belonged to the wife who was hated, the father could not transfer the firstborn position to the son of the preferred wife.
“He shall acknowledge the son of the hated for the firstborn, by giving him a double portion” (21:17).
Personal preference could not overturn the established right of the firstborn.
Verses 18–21 address an extreme case of a stubborn and rebellious son who refused to obey his parents even after chastening.
The parents were to bring him to the elders of the city and testify concerning his persistent rebellion. The passage specifically includes the description:
“He is a glutton, and a drunkard” (21:20).
The civil penalty prescribed to Israel was severe.
The stated purpose was:
“so shalt thou put evil away from among you; and all Israel shall hear, and fear” (21:21).
This law was part of Israel’s national judicial system. The passage does not instruct New Testament churches to administer Israel’s civil penalties. Its enduring spiritual lesson includes the seriousness with which God regards hardened, persistent rebellion.
The chapter ends with instructions regarding an executed man whose body was hanged upon a tree.
“His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day” (21:23).
The reason given is:
“for he that is hanged is accursed of God.”
This verse receives major New Testament significance.
Paul writes:
“Christ hath redeemed us from the curse of the law, being made a curse for us… Cursed is every one that hangeth on a tree” (Galatians 3:13).
The New Testament therefore explicitly uses the language of Deuteronomy 21:23 in explaining Christ’s redemptive work.
Key People and Places
The LORD God — The divine Lawgiver throughout these chapters. His holiness, justice, authority, and faithfulness form the foundation for the commands given to Israel.
Israel — The covenant nation receiving these instructions concerning worship, justice, warfare, family relationships, and life in the land God was giving them.
The priests and Levites — Men appointed for ministry before the LORD. Deuteronomy 18 discusses their provision, while Deuteronomy 21 gives the priests a role in matters involving controversy and judgment.
The promised Prophet — The unnamed Prophet promised in Deuteronomy 18:15–19, whom Israel was commanded to hear. Acts 3:22–23 explicitly applies this passage in the preaching of Jesus Christ.
Prophets — Those claiming to speak in the name of the LORD were subject to divine tests. Deuteronomy 18 warns against presumptuous prophecy.
Judges — Responsible for investigating judicial cases, including accusations involving potentially false witnesses.
Elders — Local leaders involved in matters including murder cases, rebellious family members, and other civil responsibilities.
The avenger of blood — The person described in Deuteronomy 19 in connection with homicide cases. The cities of refuge protected an accidental slayer while intentional murder was treated differently.
Officers and captains — Men responsible for organization of Israel’s armies in Deuteronomy 20.
Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites — Peoples specifically named in Deuteronomy 20:17 as being under the judgment commanded by God.
Cities of refuge — Designated cities to which someone who killed another unintentionally could flee.
The land given to Israel — The geographical setting repeatedly emphasized in these laws. Israel’s conduct in the land was to reflect obedience to the LORD who gave it to them.
The place which the LORD chose — Deuteronomy 18 refers to the place where the LORD chose to put His name and where Levites could come to minister. This passage itself does not name the location.
Main Doctrinal or Spiritual Themes
God Alone Is the Source of Spiritual Truth
Deuteronomy 18 places occult practices in direct opposition to dependence upon God.
Israel was not to seek supernatural guidance through divination, familiar spirits, witchcraft, or consultation with the dead. They were to listen instead to the revelation God provided.
The biblical pattern is not merely, “Avoid bad spiritual power.” It is, “Hear God.”
That principle remains vital. Believers have no biblical reason to seek horoscopes, mediums, séances, fortune-telling, spirit guides, or occult sources. God has given His Word.
Christ Is the Promised Prophet
Deuteronomy 18:15 is one of Scripture’s great promises:
“A Prophet… like unto me; unto him ye shall hearken.”
The identification of this prophecy with Christ is not dependent merely upon Christian tradition. Acts 3 directly quotes the passage in a sermon centered upon Jesus Christ.
Christ is therefore not merely another religious teacher. He is the One whose words must be heard.
God Requires Truth in Judgment
Deuteronomy 19 demonstrates the importance of evidence, multiple witnesses, careful investigation, and punishment for deliberate false testimony.
God condemns both murder and false accusation.
Biblical justice is neither careless leniency nor reckless condemnation.
“The judges shall make diligent inquisition” (19:18).
That principle is especially important in an age when accusations can spread instantly. A charge is not the same thing as proof.
Human Life Is Sacred
The cities of refuge, laws concerning murder, investigation of unidentified death, and restrictions upon bloodguilt all demonstrate that human life must not be treated lightly.
God distinguishes between accidental killing and deliberate murder, showing both justice and restraint.
God’s People Must Be Separate From False Worship
A recurring concern in these chapters is the danger of learning the religious abominations of surrounding nations.
Deuteronomy 18:9:
“Thou shalt not learn to do after the abominations of those nations.”
Deuteronomy 20:18 similarly warns that the nations might teach Israel to imitate their practices.
Biblical separation is therefore not merely cultural eccentricity. It involves refusing practices that lead God’s people away from obedience to Him.
Victory Comes From the LORD
Israel was warned not to measure its prospects merely by horses, chariots, enemy numbers, or visible strength.
“For the LORD your God is he that goeth with you” (20:4).
The immediate setting concerns Israel’s warfare, and the verse should first be understood in that setting.
The broader spiritual truth is consistent throughout Scripture: God’s people must not substitute visible strength for dependence upon God.
God Hates Partiality and Injustice
Deuteronomy 21:15–17 prevents a father’s personal preference between wives from depriving the actual firstborn son of his lawful inheritance.
Feelings did not redefine truth.
That principle has broad moral value: justice should not change according to whom we prefer.
Sin and Rebellion Are Serious
Modern culture often minimizes rebellion as harmless self-expression. Deuteronomy 21 does not.
The rebellious son described there is not presented as committing one childish mistake. The text describes him as “stubborn and rebellious,” refusing parental correction and being characterized as “a glutton, and a drunkard.”
The passage reveals the seriousness of hardened rebellion under Israel’s law.
Christ Bore the Curse for Sinners
Deuteronomy 21 ends with:
“he that is hanged is accursed of God.”
Galatians 3:13 takes that language directly to Calvary:
“Christ hath redeemed us from the curse of the law, being made a curse for us.”
This is a central Gospel truth. Christ did not die merely as an example of courage or sacrifice. He gave Himself in the place of sinners and redeemed believers from the curse of the law.
Practical Applications or Lessons
Seek truth from God’s Word, not mystical substitutes. Astrology, fortune-telling, mediums, occult practices, and attempts to contact spirits directly conflict with the principles of Deuteronomy 18.
Test anyone claiming to speak for God. Religious confidence does not make a statement divine. Scripture must remain the standard.
Listen to Christ. God said concerning the promised Prophet, “unto him ye shall hearken.” The believer cannot claim submission to God while disregarding the words of Christ.
Do not treat accusations as established facts. Deuteronomy 19 insists upon witnesses and diligent investigation. Christians should be extremely careful about spreading unverified accusations.
Never bear false witness. A deliberate lie intended to harm another person is treated very seriously in God’s law.
Respect boundaries and the property of others. “Thou shalt not remove thy neighbour’s landmark” remains a straightforward expression of honesty regarding what belongs to another.
Do not let fear become contagious. Deuteronomy 20:8 recognizes that one fearful heart can influence others. Courage can strengthen others; fear can also spread.
Depend upon God rather than visible strength. Israel could not assume that horses, chariots, or numbers determined the outcome. Believers likewise should not confuse human resources with divine power.
Do not imitate practices God condemns simply because the surrounding culture accepts them. Israel was repeatedly warned against learning the abominations of the nations.
Exercise justice without favoritism. Personal affection did not permit the father of Deuteronomy 21 to deny the rightful firstborn his portion.
Take persistent rebellion seriously. Homes should not normalize drunkenness, uncontrolled appetite, defiance, and contempt for authority.
Value human life. From the cities of refuge to the investigation of an unsolved death, these chapters demonstrate that bloodshed matters before God.
Remember what Christ bore for us. Deuteronomy 21:23 reaches its clearest Gospel significance when Galatians 3:13 declares that Christ was “made a curse for us.” Salvation rests not upon our ability to remove the curse of sin but upon Christ’s finished redemptive work.
Overall Message
Deuteronomy 18–21 presents a God who demands truth in worship, truth in prophecy, truth in judgment, courage in adversity, righteousness in human relationships, and reverence for human life.
Israel was not permitted to decide right and wrong according to surrounding cultures. God had spoken, and His Word established the standard.
The chapters also point beyond Israel’s civil order to a remarkable promise: God would raise up a Prophet whom His people must hear. The New Testament identifies that promise with Jesus Christ.
And the section concludes with language that reaches directly to the Gospel:
“he that is hanged is accursed of God” (Deuteronomy 21:23).
Galatians explains the glorious fulfillment:
“Christ hath redeemed us from the curse of the law, being made a curse for us” (Galatians 3:13).
The ultimate answer to man’s guilt is not divination, human strength, religious ritual, or personal merit. It is Jesus Christ, the promised Prophet and the Redeemer who bore the curse for sinners.
Comments are closed