5“When a man takes a new wife, he shall not go out with the army nor be charged with any duty; he shall be free at home one year and shall give happiness to his wife whom he has taken.

Sundry Laws

      6“No one shall take a handmill or an upper millstone in pledge, for he would be taking a life in pledge.

      7“If a man is caught kidnapping any of his countrymen of the sons of Israel, and he deals with him violently or sells him, then that thief shall die; so you shall purge the evil from among you.

      8“Be careful against an infection of leprosy, that you diligently observe and do according to all that the Levitical priests teach you; as I have commanded them, so you shall be careful to do. 9“Remember what the LORD your God did to Miriam on the way as you came out of Egypt.

      10“When you make your neighbor a loan of any sort, you shall not enter his house to take his pledge. 11“You shall remain outside, and the man to whom you make the loan shall bring the pledge out to you. 12“If he is a poor man, you shall not sleep with his pledge. 13“When the sun goes down you shall surely return the pledge to him, that he may sleep in his cloak and bless you; and it will be righteousness for you before the LORD your God.

      14“You shall not oppress a hired servant who is poor and needy, whether he is one of your countrymen or one of your aliens who is in your land in your towns. 15“You shall give him his wages on his day before the sun sets, for he is poor and sets his heart on it; so that he will not cry against you to the LORD and it become sin in you.

      16“Fathers shall not be put to death for their sons, nor shall sons be put to death for their fathers; everyone shall be put to death for his own sin.

      17“You shall not pervert the justice due an alien or an orphan, nor take a widow’s garment in pledge. 18“But you shall remember that you were a slave in Egypt, and that the LORD your God redeemed you from there; therefore I am commanding you to do this thing.

      19“When you reap your harvest in your field and have forgotten a sheaf in the field, you shall not go back to get it; it shall be for the alien, for the orphan, and for the widow, in order that the LORD your God may bless you in all the work of your hands. 20“When you beat your olive tree, you shall not go over the boughs again; it shall be for the alien, for the orphan, and for the widow.

      21“When you gather the grapes of your vineyard, you shall not go over it again; it shall be for the alien, for the orphan, and for the widow. 22“You shall remember that you were a slave in the land of Egypt; therefore I am commanding you to do this thing.

Parallel Verses

New American Standard Bible (©1995)
and she leaves his house and goes and becomes another man's wife,

GOD'S WORD® Translation (©1995)
She might marry another man after she leaves his house.

King James Bible
And when she is departed out of his house, she may go and be another man's wife.

Douay-Rheims Bible
And when she is departed, and marrieth another husband,

Darby Bible Translation
And she shall depart out of his house, and go away, and may become another man's wife.

English Revised Version
And when she is departed out of his house, she may go and be another man's wife.

Webster's Bible Translation
And when she hath departed from his house, she may go and be another man's wife.

World English Bible
When she is departed out of his house, she may go and be another man's [wife].

Young's Literal Translation
and she hath gone out of his house, and hath gone and been another man's,

Cross References

Deuteronomy 24:1 "When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some indecency in her, and he writes her a certificate of divorce and puts it in her hand and sends her out from his house,

Deuteronomy 24:3 and if the latter husband turns against her and writes her a certificate of divorce and puts it in her hand and sends her out of his house, or if the latter husband dies who took her to be his wife,

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 24

In this chapter we have, I. The toleration of divorce (v. 1-4). II. A discharge of new-married men from the war (v. 5). III. Laws concerning pledges (v. 6, 10-13, 17). IV. Against man-stealing (v. 7). V. Concerning the leprosy (v. 8, 9). VI. Against the injustice of masters towards their servants (v. 14, 15). Judges in capital causes (v. 16), and civil concerns (v. 17, 18). VII. Of charity to the poor (v. 19, etc.).

Verses 1-4

This is that permission which the Pharisees erroneously referred to as a precept, Mt. 19:7, Moses commanded to give a writing of divorcement. It was not so; our Saviour told them that he only suffered it because of the hardness of their hearts, lest, if they had not had liberty to divorce their wives, they should have ruled them with rigour, and it may be, have been the death of them. It is probable that divorces were in use before (they are taken for granted, Lev. 21:14), and Moses thought it needful here to give some rules concerning them. 1. That a man might not divorce his wife unless he found some uncleanness in her, v. 1. It was not sufficient to say that he did not like her, or that he liked another better, but he must show cause for his dislike; something that made her disagreeable and unpleasant to him, though it might not make her so to another. This uncleanness must mean something less than adultery; for, for that, she was to die; and less than the suspicion of it, for in that case he might give her the waters of jealousy; but it means either a light carriage, or a cross froward disposition, or some loathsome sore or disease; nay, some of the Jewish writers suppose that an offensive breath might be a just ground for divorce. Whatever is meant by it, doubtless it was something considerable; so that their modern doctors erred who allowed divorce for every cause, though ever so trivial, Mt. 19:3. 2. That it must be done, not by word of mouth, for that might be spoken hastily, but by writing, and that put in due form, and solemnly declared, before witnesses, to be his own act and deed, which was a work of time, and left room for consideration, that it might not be done rashly. 3. That the husband must give it into the hand of his wife, and send her away, which some think obliged him to endow her and make provision for her, according to her quality and such as might help to marry her again; and good reason he should do this, since the cause of quarrel was not her fault, but her infelicity. 4. That being divorced it was lawful for her to marry another husband, v. 2. The divorce had dissolved the bond of marriage as effectually as death could dissolve it; so that she was as free to marry again as if her first husband had been naturally dead. 5. That if her second husband died, or divorced her, then still she might marry a third, but her first husband should never take her again (v. 3, 4), which he might have done if she had not married another; for by that act of her own she had perfectly renounced him for ever, and, as to him was looked upon as defiled, though not as to another person. The Jewish writers say that this was to prevent a most vile and wicked practice which the Egyptians had of changing wives; or perhaps it was intended to prevent men's rashness in putting away their wives; for the wife that was divorced would be apt, in revenge, to marry another immediately, and perhaps the husband that divorced her, how much soever he though to better himself by another choice, would find the next worse, and something in her more disagreeable, so that he would wish for his first wife again. "No" (says this law) "you shall not have her, you should have kept her when you had her." Note, It is best to be content with such things as we have, since changes made by discontent often prove for the worse. The uneasiness we know is commonly better, though we are apt to think it worse, than that which we do not know. By the strictness of this law God illustrates the riches of his grace in his willingness to be reconciled to his people that had gone a whoring from him. Jer. 3:1, Thou hast played the harlot with many lovers, yet return again to me. For his thoughts and ways are above ours.

Calvin's Commentary

1. When a man hath taken a wife, and married her, and it come to pass that she find no favor in his eyes, because he hath found some uncleanness in her; then let him write her a bill of divorcement, and give it in her hand, and send her out of his house.

1. Si acceperit quis uxorem, et coierit cum ea, non autem invenerit gratiam in oculis ejus, eo quod invenerit in ea maculam aliquam, et seripserit ei libellum repudii, ac tradiderit in manum ejus, et emiserit e domo sua:

2. And when she is departed out of his house, she may go and be another man's wife

2. Illa vero egressa e domo ejus, abierit, et nupserit alteri viro:

3. And if the latter husband hate her, and write her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, which took her to be his wife;

3. Vir deinde hic posterior oderit eam, et scripserit libellum divortii, tradideritque in manum ejus, et emiserit e domo sua, aut si vir iste posterior mortuus fuerit qui sumpserit eam sibi uxorem:

4. Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the Lord: and thou shalt not cause the land to sin, which the Lord thy God giveth thee. for an inheritance.

4. Non poterit maritus ejus prior, quia eam a se demisit, reverti, et ducere eam sibi uxorem, posteaquam polluta est: quia abominatio est coram facie Jehovae: et non inquinabis peccato terram quam Jehova Deus tuus tradet tibi in haereditatem.

Although what relates to divorce was granted in indulgence to the Jews, yet Christ pronounces that it was never in accordance with the Law, because it is directly repugnant to the first institution of God, from whence a perpetual and inviolable rule is to be sought. It is proverbially said that the laws of nature are indissoluble; and God has declared once for all, that the bond of union between husband and wife is closer than that of parent and child; wherefore, if a son cannot shake off the paternal yoke, no cause can permit the dissolution of the connection which a man has with his wife. Hence it appears how great was the perverseness of that nation, which could not be restrained from dissolving a most sacred and inviolable tie. Meanwhile the Jews improperly concluded from their impunity that that was lawful, which God did not punish because of the hardness of their hearts; whereas they ought rather to have considered, agreeably to the answer of Christ, that man is not at liberty to separate those whom God hath joined together. (Matthew 19:6.) Still, God chose to make a provision for women who were cruelly oppressed, and for whom it was better that they should at once be set free, than that they should groan beneath a cruel tyranny during their whole lives. Thus, in Malachi, divorce is preferred to polygamy, since it would be a more tolerable condition to be divorced than to bear with a harlot and a rival. (Malachi 2:14.) And undoubtedly the bill or scroll of divorce, whilst it cleared the woman from all disgrace, cast some reproach on the husband; for he who confesses that he puts away his wife, because she does not please him, brings himself under the accusation both of moroseness and inconstancy. For what gross levity and disgraceful inconstancy it shows, that a husband should be so offended with some imperfection or disease in his wife, as to east away from him half of himself! We see, then, that husbands were indirectly condemned by the writing of divorce, since they thus committed an injury against their wives who were chaste, and in other respects what they should be. On these grounds, God in Isaiah, in order that He might take away from the Jews all subject of complaint, bids them produce the bill of divorce, if He had given any to their mother, (Isaiah 1:1;) as much as to say, that His cause for rejecting them was just, because they had treacherously revolted to ungodliness.

Some interpreters do not read these three verses continuously, but suppose the sense to be complete at the end of the first, wherein the husband testifies that he divorces his wife for no offense, but because her beauty does not satisfy his lust. If, however, we give more close attention, we shall see that it is only one provision of the Law, viz., that when a man has divorced his wife, it is not lawful for him to marry her again if she have married another. The reason of the law is, that, by prostituting his wife, he would be, as far as in him lay, acting like a procurer. In this view, it is said that she was defiled, because he had contaminated her body, for the liberty which he gave her could not abolish the first institution of God, but rather, as Christ teaches, gave cause for adultery. (Matthew 5:31, and 19:9.) Thus, the Israelites were reminded that, although they divorced their wives with impunity, still this license was by no means excused before God.

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