Deuteronômio 24
Bob Utley · You Can Understand the Bible
Deuteronômio 24:1-4
24:1-4 "When. . .if. . .then" This construction is a Qal PERFECT with waw (BDB 224, KB 243) of "come to pass" with the hypothetical PARTICLE (BDB 49). This hypothetical situation is continued for the first three verses. Verses 1-4 are one sentence with the conclusion stated in Deut. 24:4. Notice that this is not a general discussion on divorce, but a special case of divorce, remarriage, and divorce/death and remarriage to the original partner. It is difficult to draw too many universal truths from this context. Even Jesus discussion about this passage and the issue of divorce is colored by the religious leaders' attempts to trap Him in controversy for the purpose of reducing His support among the people and to find legal/theological grounds to charge Him. Divorce has never been the best option! SPECIAL TOPIC: DIVORCE ▣ "she finds no favor in his eyes" This common VERB (BDB 592, KB 619) is used twice in this verse (first, Qal IMPERFECT and the second Qal PERFECT). It is used in the sense of "to recognize an existing condition" (cf. Deut. 22:14,17). The term "favor" (BDB 336) is used of both God's favor (e.g. Gen. 6:8; Exod. 33:17) and mankind's (e.g. Gen. 30:27; 33:8,10,15; Ruth 2:2,10,13). It means a favorable acceptance or attitude of responsiveness. Here it is negated. It recognized the fallen condition of human love, which is sometimes fickle, fleeting, and selfish. This text has been a source of great controversy among the rabbis. Shammai (the conservative group of rabbis) said it only referred to adultery, while Hillel (the liberal group of rabbis) said it could refer to anything, even trivial things (i.e. bad food, bad in-law relations, found a prettier woman). In Israel only the husband had the legal right of divorce (unless Exod. 21:11 is an example; a later example is the "Elephantine Papyri" of the fifth century B.C.). ▣ "some indecency" "some uncleanness" "something objectionable" "something about her that he doesn't like" "some impropriety" "something obnoxious" "something offensive" "a shameful thing" "some evidence of open prostitution" Literally this is "the nakedness of a thing" (BDB 788). In Deut. 23:14 the same term is used in a non-moral sense. This cannot refer to proven adultery because the automatic penalty was death (cf. Deut. 22:22). Jesus, when quoting this text, seems to interpret it by the phrase "fornication" in Matt. 19:9, which was a Greek term (porneia) that involved any sexual impropriety or unfaithfulness. The term is meant to be ambiguous and, thereby covers the widest possible circumstances. Moses wrote this text to protect the rejected, vulnerable wife. It is shocking to me that Jesus asserts that this legal protection of divorce and remarriage was never God's intention (cf. Matt. 5:27-32; 19:7-12; Mark 10:2-12; Luke 16:14-18), but Moses' idea because of the hardness of the hearts of the Israelites. How many other things recorded in the Pentateuch are not the intended will of God? Jesus, as Lord of Scripture, showed His authority by correcting both OT texts and their interpretation (cf. Matt. 5:17-48; Mark 7:1-23). This is distressing to us modern evangelicals who put such an emphasis on the Bible as the "word of God" (and it surely is!), but we must remember that Jesus is the Living Word and we only have a fraction of all the things He did and said (cf. John 20:30). The Bible is primarily designed to first give us salvation (cf. John 20:31; 2 Tim. 3:15) and then to guide us in living the Christian life (cf. 2 Tim.3:16-17). We have all the information that we need to be saved and live a life pleasing to God. We do not need additional rules and laws. The texts we have and the indwelling Spirit guide us from the texts we have into the areas of uncertainty. I am reminded that Jesus commented that all Scriptural teaching on how to live for God is summed up in only two priority statements (cf. Matt. 22:34-40; Mark 12:28-34; Luke 10:25-28): Deut. 6:4-5 ‒ love God completely Lev. 19:18 ‒ love your neighbor as yourself SPECIAL TOPIC: CERTIFICATE OF DIVORCE ▣ "certificate of divorce" This was a legal document of separation. It may have involved giving back the dowry. This later required an involved legal procedure which hopefully gave time for the partners to reconcile, but here it seems to be written by the husband or his representative (i.e. a Levite). Divorce and remarriage are also discussed in relation to priests in Lev. 21:7,14 and 22:13. It must have been common (cf. Num. 30:9). SPECIAL TOPIC: CERTIFICATE OF DIVORCE 24:2 "becomes another man's wife" The right of remarriage was assumed and stated. This was the very purpose of the procedure. 24:3 "if the latter husband turns against her" The word "if" is not in the Hebrew MSS. It is assuming another hypothetical situation (like Deut. 24:1). The VERB "turns against" is literally "hates" (BDB 971, KB 1338, Qal PERFECT with waw) and was used in Aramaic for "divorce." ▣ "if the latter husband dies" This is another possible scenario. 24:4 "her former husband. . .is not allowed to take her again to be his wife" The original couple are encouraged to reconcile (legal procedures of the bill of divorcement), but once separated and the wife remarries, reconciliation is forbidden! This is the purpose of all of the conditions found in Deut. 24:1-3. This may have been a way to protect the second marriage. ▣ "she has been defiled" The defilement (BDB 379 I, KB 375, Hothpaal PERFECT), was related to knowing two different men sexually, which would make the original husband taking her again a type of adultery! This "defilement" related only to the first husband, not the woman. The ambiguity of the wording of the paragraph makes it difficult to pronounce universal spiritual principles. This is not a context on the evil of divorce and remarriage, but on the first husband taking his divorced wife again after a second marriage. Divorce and remarriage were common and not condemned in the ANE. The IVP Bible Background Commentary has an interesting comment: "The very unusual form of the Hebrew verb used in verse 4 makes it clear that the woman in this case is the victim, not the guilty party. She has been forced to declare her uncleanness by the uncharitable actions of the first husband, and the second marriage demonstrates that another husband has been capable of accommodating whatever 'impurity' she was plagued with. The prohibition is aimed at preventing the first husband from marrying the woman again (in which case he might be able to realize some financial gain), whereas if the woman were impure the prohibition would be against her and would preclude a marriage relationship with anyone" (p. 198). ▣ "an abomination" See SPECIAL TOPIC: ABOMINATION (OT) ▣ "you shall not bring sin on the land" YHWH desires strong, godly marriages and families. They provide strength, stability, and education for the next generation of covenant people. Marriage is modeled more than taught! Divorce is not the sin, but the first husband taking back his wife after another husband! Two Prophets use this passage as imagery to describe God's dealing with Israel's faithlessness (Isa. 50:1; Jer. 3:1,8). Going after other gods was considered "spiritual adultery."
Deuteronômio 24:5
24:5 "When a man takes a new wife" The new husband was not required to serve in the army or perform other civic duties for one year. This was for the purpose of insuring an heir (cf. Deut. 20:7). ▣ "shall give happiness to his wife" This VERB (BDB 970, KB 1333, Piel PERFECT with waw) means "to rejoice" or "be glad." This was YHWH's purpose for His covenant people. The laws of Deuteronomy were to aid fallen humanity to obtain and maintain a happy, content society. The NIDOTTE, vol. 3, p. 1252, has a good quote on this subject: "Joy should also be prominent in family relationships. Moses exhorts the new husband to devote himself to make his wife happy (Deut. 24:5) and the sage counsels the husband to rejoice in the wife of his youth (Prov. 5:18).
Deuteronômio 24:6
24:6 "handmill or an upper millstone" This refers to the upper stone of a two-stone grinding mill (BDB 932, 939, cf. Exod. 11:5; Jdgs. 9:53; 2 Sam. 11:21), which was used to prepare daily bread. The upper part was useless without the matching bottom piece. ▣ "in pledge" This term, "in pledge," (BDB 286, KB 285) basically means "to bind." When one borrows he is obligated to repay. To secure this repayment (without interest to a fellow Israelite) the creditor could take something of value and hold it: grinding stone, Deut. 24:6 garments, Deut. 24:17; Exod. 22:25-27; Job 24:7,10 ancestral land and houses, Neh. 5:3 (possibly Job 24:2) an essential animal, Job 24:3 essential help, the children, Exod. 21:7; Lev. 25:39-43; 2 Kgs. 4:1; Job 24:9 Each of these items were a necessary part of daily agricultural existence. To remove any one of these jeopardized the family, even life itself. YHWH's compassion and care for Israel was to be emulated by those Israelites who had resources. YHWH would bless them for their compassion. They would be given more so that they could share more (cf. Deut. 24:13; 2 Cor. 9:6-10).
Deuteronômio 24:7
24:7 "kidnapping" The Hebrew VERB here is "stealing" (BDB 170, KB 198, Qal PARTICIPLE). "Kidnaping" was seen as stealing a life (literally, "stealing nephesh, BDB 659; see LXX). Many believe this is what the Ten Commandments refer to in the command "Thou shall not steal." The penalty for this was death, which seems severe for simple theft (cf. Exod. 21:16; Deut. 5:19). SPECIAL TOPIC: STEAL ▣ "deals. . .violently" "mistreats" "enslaving" "make them your slaves" "he makes him his slave" "treated him harshly" "overpowered him" "to make merchandise of him" The root (BDB 771) has several meanings: sheaf, Deut. 24:19 or bind sheaves, Ps. 129:7 omer ‒ BDB I, Exod. 16:18,22,32,33 deal tyrannically ‒ BDB II, Deut. 21:14; 24:7 live long (Arabic root) ‒ BDB III The pronunciation and context designated which meaning was intended for this trilateral root. Option #3 is found only twice in the OT, both in Deuteronomy. ▣ "that thief shall die" See SPECIAL TOPIC: DEATH PENALTY IN ISRAEL ▣ "so you shall purge the evil from among you" This is a recurrent idiom. See note at Deut. 13:5 (cf. Deut. 17:7,12; 19:13,19; 21:9,21; 22:21,22,24; Jdgs. 20:13). YHWH dwelt among His people, therefore, His people must be holy (i.e. Lev. 19:2).
Deuteronômio 24:8-9
24:8 "Be careful" The VERB (BDB 1036, KB 1581) is used three times in this verse: Niphal IMPERATIVE, "be careful" Qal INFINITIVE CONSTRUCT, plus the ADVERB "very" (BDB 547) and the VERB "to do" (BDB 793, KB 889, Qal INFINITIVE CONSTRUCT) Qal IMPERFECT, "careful to do" plus VERB "to do" (BDB 793, KB 889, Qal IMPERFECT) The basic meaning is "to keep," "to watch," or "to preserve." Careful obedience to YHWH's guidelines is stressed by the three-fold repetition. ▣ "leprosy" This (BDB 863) is not the modern disease as we know it (i.e. Hansen's disease). This term covered many different things (i.e. skin, clothes, leather, houses). The guidelines and procedures are discussed in Leviticus 13-14. This implies that Leviticus was already available at this time. The Pentateuch is a unified whole. See my notes in Leviticus 13-14 online. 24:9 The incident referred to is recorded in Numbers 12, where both Aaron and Miriam complained about Moses' leadership and marriage to a Cushite woman (black woman). In response YHWH affirms Moses' leadership and inflicts Miriam with leprosy (Miriam loses her skin pigment), but at Moses' intercession, He restores her darker skin color.
Deuteronômio 24:10-13
24:10 "you shall not enter his house to take his pledge" The honor and privacy of one's home was protected. The borrower could also choose which garment or household item to use as the pledge. The VERB (BDB 716, KB 778, Qal INFINITIVE CONSTRUCT) is intensified by the use of the same NOUN (BDB 716) "pledge." A pledge was a physical object, in this context, a man's outer garment used as security for a loan (cf. Deut. 24:11-13). These garments were not very valuable, but were necessary to the daily needs of the poor. Taking a man's garment was more than security for a loan. It was an expression of contempt for the poor man. In God's eyes all humans are valuable because they are made in His image and likeness (cf. Gen. 1:26-27). God's covenant people must recognize the value and worth He places on humans and respond appropriately! 24:12 "If he is a poor man, you shall not sleep with his pledge" This referred to the outer cloak which the poor used as a sleep covering (cf. Exod. 22:26-27). 24:13 "you shall surely return" This is the INFINITIVE ABSOLUTE combined with the IMPERFECT VERB of the same root (BDB 996, KB 1427), which denotes intensity. ▣ "and bless you" YHWH defends the poor, widow, alien, and orphan's rights and person. To abuse them caused a reaction from YHWH Himself (e.g. Exod. 22:23; Deut. 15:9; 24:15)! ▣ "it will be righteousness for you" The Septuagint understands this term as it is used here to refer to Jewish "almsgiving" (cf. Deut. 6:25; 15:7-11; Matt. 6:1-4). SPECIAL TOPIC: SEPTUAGINT SPECIAL TOPIC: ALMSGIVING SPECIAL TOPIC: RIGHTEOUSNESS
Deuteronômio 24:14-15
24:14 "or one of your aliens" YHWH's care for the widow, orphan, and alien is clearly seen in Deuteronomy (cf. Deut. 10:18; 14:29; 16:11,14; 24:17,19,20,21; 26:12,13; 27:19). This emphasis was different from other ANE law codes. 24:15 "You shall give him his wages on his day" The poor needed (i.e. "set his heart on it") the daily wage to buy food for himself and his family. The landowner wanted to keep it to assure that the worker would return to work the next day (cf. Lev. 19:13; Mal. 3:5; James 5:4). ▣ "so that he will not cry against you to the Lord" God cares and hears the cry of the poor, alienated and ostracized! See note at Deut. 24:13. ▣ "it become sin in you" In context this is the opposite condition of "righteousness" in Deut. 24:13.
Deuteronômio 24:16
24:16 This verse is very similar to Ezek. 18:1-33; 17:12-20; Jer. 31:29-30; and 2 Kgs. 14:6. It focuses on the rare OT concept of individual responsibility. This is a balance to Exod. 20:5; 34:7; Num. 14:18. The OT usually focuses on corporality (cf. Deut. 5:9). Notice the three-fold use of the VERB "put to death" (BDB 559, KB 562, all Hophal IMPERFECTS). Rebellion is a serious matter! Disobedience has consequences! This law does not refer to rebellion against God (e.g. idolatry), but to actions designated civil (e.g. acts against established civil authority or acts against a covenant partner). Humans are held responsible for personal sins, but often these sins are related to family or cultural practices. All of us are historically, culturally conditioned. We make choices, but these choices are limited by precedent. Society, family, and individuals are inseparably bound together! All are affected by parents, culture, and personal choices! God judges society, families, and individuals. Human freedom is a wonderful/terrible gift! SPECIAL TOPIC: BIBLICAL FAITH IS CORPORATE
Deuteronômio 24:17-18
24:17 "You shall not pervert the justice due" The VERB (BDB 639, KB 692, Hiphil IMPERFECT) basically means "stretch out," "spread out" or "turn." Often this is used as imagery for "turn to the right or left and leaving God's clearly revealed law" (cf. Deut. 5:32; 17:11,20; 28:14; Josh. 1:7; 23:6). There are several places where the object of this turning/perverting is "justice" (BDB 1048, cf. Exod. 23:6; Deut. 16:19; 24:17; 27:19; 1 Sam. 8:3; Prov. 17:23; Lam. 3:35; and Amos 2:7). Justice is YHWH's will for everyone in Israelite society because it reflects His character and treatment of them (cf. Deut. 32:4). SPECIAL TOPIC: THE PATH, THE WAY SPECIAL TOPIC: JUSTICE ▣ "alien or an orphan, nor take a widow's garment in pledge" See Deut. 10:18 and Exod. 22:22-24. Moses' Law Code is different from the other ancient Mesopotamian Law Codes in its care for the poor, needy, and socially powerless! 24:18 "But you shall remember" Notice that this emphasis on remembering (BDB 269, KB 269, Qal PERFECT with waw) is mentioned three times in this chapter (Deut. 24:9,18,22). The past does affect the future. Israel was to remember and then act appropriately today (i.e. Deut. 8:11-20)! ▣ "redeemed" See SPECIAL TOPIC: RANSOM/REDEEM.
Deuteronômio 24:19-20
24:19-21 These agricultural regulations were meant to provide food for the poor and needy (see Lev. 19:9-10; 23:22; Ruth 2). This is called "gleaning." There are several laws in Deuteronomy about providing food for the needy: the third-year local tithe for the poor, Deut. 14:28-29; 26:12-15 food provided at the celebration of the Feast of Weeks/Feast of Booths, Deut. 16:9-17 the yearly gleanings from the annual grain harvests, Deut. 24:19-21 SPECIAL TOPIC: HUNGER SPECIAL TOPIC: GLEANINGS
Deuteronômio 24:21-22
24:22 The Israelites were to have compassion on servants and aliens because they once shared this condition in Egypt. YHWH was gracious to them; they, too, should be gracious to others! Several times in Deuteronomy the call to remember Israel's period of enslavement is used to stimulate current action: all in the community to observe the Sabbath, Deut. 5:12-15 (see SPECIAL TOPIC: SABBATH) release the Israelite slave on the seventh year, Deut. 15:12-18 all in the community to participate in the Feast of Weeks, Deut. 16:9-17 (see SPECIAL TOPIC: FEASTS OF ISRAEL) do not pervert justice due an alien or an orphan, nor take a widow's garment in pledge, Deut. 24:17-18 do not reap all the way to the corners of the field and do not do a second reaping, Deut. 24:19-22 (see SPECIAL TOPIC: GLEANING) using other words, but with the same emphasis, obedience, Deut. 6:10-15; 8:2,18 (see SPECIAL TOPIC: KEEP)