Deuteronomy Chapter 24
The Law of Divorce and Other Various Laws
A. Divorce, Remarriage, and Marriage
Deuteronomy 24:1 (KJV)
“When a man hath taken a wife, and married her, and it come to pass that she find no favour 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.”
This passage introduces the regulation of divorce within Israelite civil and ceremonial law. The text does not present divorce as God’s ideal, but as a concession in response to human sin and hardness of heart. Marriage was intended by God to be a permanent covenant between one man and one woman, as seen in Genesis 2:24, “Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.” The very fact that a “bill of divorcement” existed shows that divorce was not part of God’s design from creation, but was permitted as a civil protection in a fallen world. Jesus confirms this in Matthew 19:8, “Moses because of the hardness of your hearts suffered you to put away your wives, but from the beginning it was not so.”
The law required that divorce must be formalized legally with a written document known as a “bill of divorcement.” This protected the woman from being cast aside informally or impulsively. She was to receive the certificate directly into her hand, symbolizing that the separation was official and that she was free to remarry without accusation of adultery. This act upheld her legal standing within society and prevented the husband from later accusing her of unfaithfulness after sending her away. The giving of the bill acknowledges that even in a fallen world, God preserves order, justice, and human dignity.
The grounds for divorce are stated as finding “some uncleanness” in her. The Hebrew phrase literally means “the nakedness of a thing,” indicating some form of sexual impropriety or moral indecency. It does not refer to trivial dissatisfaction or petty faults. Later rabbinic schools debated this, especially between the stricter school of Shammai, which said the uncleanness referred only to sexual immorality, and the more liberal school of Hillel, which allowed divorce for almost any reason, including burning food. Yet Jesus authoritatively settled the matter in Matthew 19:9, “And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery.” Therefore, the uncleanness in Deuteronomy 24 refers specifically to sexual sin, not general displeasure.
This verse also teaches that even when sexual sin occurs, divorce is permitted but never commanded. Reconciliation is always the higher path when hearts are humble and forgiveness is possible. Hosea is an example, as he pursued his adulterous wife in love and covenant loyalty. Yet where hardness of heart prevents restoration or where trust is permanently broken, God allows the offended spouse to lawfully divorce. Paul adds another ground in 1 Corinthians 7:15, “But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases.” This means abandonment by an unbelieving spouse is also considered a lawful ground for divorce.
It is important to note that this law in Deuteronomy is not a command to divorce, but a limitation and regulation of it. It establishes that marriage is a sacred covenant and that dissolving it must not be casual, emotional, or impulsive. The requirement of a written certificate forced deliberation, legal accountability, and societal recognition. Divorce was treated like amputation, painful and irreversible. As C. S. Lewis described, it is like surgery, sometimes necessary, but never trivial.
Finally, although the verse is written from the perspective of a husband divorcing a wife, Scripture shows that in certain circumstances a woman also had legal standing to seek divorce. Jesus acknowledges this in Mark 10:12, “And if a woman shall put away her husband, and be married to another, she committeth adultery.” The inclusion of this statement by Christ shows that by the first century, divorce law was understood to apply to both men and women, though originally given in patriarchal context.
Deuteronomy 24:2–4 — The Law of Remarriage
Deuteronomy 24:2–4 (KJV)
“And when she is departed out of his house, she may go and be another man’s wife. 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, 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.”
This law establishes that once a woman is lawfully divorced and becomes the wife of another man, the first husband is forbidden from taking her back, even if the second marriage ends through divorce or death. The Word of God does not treat marriage or divorce as casual or reversible arrangements. The woman is said to be “defiled” if she returns to her first husband after being married to another, not because the second marriage is sinful, but because returning to the first husband would make a mockery of the permanence and sanctity of the covenant. God calls this act an abomination, meaning something morally offensive and repulsive to Him. This law restrained any temptation to treat marriage like a revolving door, where a man could dismiss his wife, allow her to marry another, and later reclaim her at his convenience. It also protected the woman from being treated as property passed back and forth. God attaches national consequences to this sin, warning, “thou shalt not cause the land to sin,” showing that the corruption of marriage defiles not just individuals but the entire society.
The permanence of marriage is reinforced here in the same spirit as Genesis 2:24, and later affirmed by Jesus in Matthew 19:6, “Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.” God’s people were to take marriage seriously, counting both union and separation as weighty matters. This command also protected the second marriage from being treated as temporary or inferior, discouraging a spouse from abandoning the second covenant to return to their first. The Lord did not allow sentimental reasoning or cultural logic to override divine order. What man may call romantic reconciliation, God calls defilement if it violates His established structure.
This law also stands as a living illustration used by God in Jeremiah to confront Israel. Jeremiah 3:1 says, “They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers, yet return again to me, saith the Lord.” God uses this very command to expose Israel’s unfaithfulness, yet in mercy He invites repentance, not because the law is undone, but because grace goes beyond what the law provides. This magnifies both the seriousness of sin and the glory of God’s redeeming mercy.
Deuteronomy 24:5 — The Law Honoring Marriage
Deuteronomy 24:5 (KJV)
“When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business, but he shall be free at home one year, and shall cheer up his wife which he hath taken.”
God commands that when a man enters into marriage, he is to be excused from military duty and public labor for one full year. This law reveals how highly God esteems the covenant of marriage. Before a man could fight for his nation, he was first to strengthen the foundation of his home. The husband was charged to “cheer up his wife,” meaning to devote himself to building emotional, physical, spiritual, and relational stability. This protected the new family from being torn apart before it was even established. It reflects God’s design that a strong nation begins with strong marriages and homes. A year of uninterrupted devotion would create unity, trust, and stability, preventing bitterness and neglect.
This principle agrees with the New Testament model of marriage. Ephesians 5:25 says, “Husbands, love your wives, even as Christ also loved the church, and gave himself for it.” A husband is to sacrifice his own comfort, ambition, and convenience for the good of his wife. He is not commanded to seek his own happiness first, but Scripture says in Ephesians 5:28, “He that loveth his wife loveth himself.” A man cannot bring misery to his wife without bringing misery to his own life and home. Scripture even warns repeatedly about the misery of a contentious and unhappy wife. Proverbs 21:9 says, “It is better to dwell in a corner of the housetop, than with a brawling woman in a wide house.” Proverbs 21:19 adds, “It is better to dwell in the wilderness, than with a contentious and an angry woman.”
This law also shows the difference between God’s design and the world’s view of marriage. Marriage is not merely a personal choice, a romantic attachment, or a legal contract, but a covenant designed by God Himself. Even warfare, as necessary as it was in Israel, could not override this divine institution. God intentionally removes the man from war and “business” to focus on building a godly household. A nation with weak homes will have weak armies. A nation with strong homes will stand stronger in every battle.
B. Other Various Laws
Deuteronomy 24:6 — Do Not Take Someone’s Livelihood as a Pledge
Deuteronomy 24:6 (KJV)
“No man shall take the nether or the upper millstone to pledge, for he taketh a man’s life to pledge.”
God here prohibits taking the upper or lower millstone as collateral for a debt. In every Israelite household, the millstone was essential for grinding grain into flour, which was the daily means of producing bread. To take a man’s millstone was not merely to seize property, but to remove his ability to feed his family and sustain life. The Lord equates this with taking “a man’s life to pledge,” because to strip someone of the tools necessary for survival is to attack his very existence. God defends the dignity of the poor and ensures that no creditor may enrich himself by crushing the livelihood of another. This command reflects His character, who is merciful, just, and mindful of human frailty.
The principle extends beyond millstones. It forbids oppression through economic exploitation. It teaches us that while lawful debt and pledges may exist, they must never strip a man of the ability to recover or provide for his household. This reflects the compassion of God in laws such as Exodus 22:26–27, “If thou at all take thy neighbour’s raiment to pledge, thou shalt deliver it unto him by that the sun goeth down, for that is his covering only, it is his raiment for his skin, wherein shall he sleep? and it shall come to pass, when he crieth unto me, that I will hear, for I am gracious.” The Lord sees injustice against the poor as a personal offense against Himself. This also anticipates the spirit of the New Testament, where believers are warned in James 2:15–16 that faith without acts of mercy toward the needy is dead. Thus, God requires compassion in financial dealings and condemns all practices that harm those who are already vulnerable.
Deuteronomy 24:7 — The Punishment for Kidnapping
Deuteronomy 24:7 (KJV)
“If a man be found stealing any of his brethren of the children of Israel, and maketh merchandise of him, or selleth him, then that thief shall die, and thou shalt put evil away from among you.”
This law addresses the crime of kidnapping, particularly the act of stealing an Israelite for the purpose of selling him into slavery or using him for personal gain. The Lord commands the death penalty for such a crime, showing that in His eyes, kidnapping is an attack not only on individual liberty but on the image of God in man. To kidnap and enslave is to treat a person as property rather than as a soul created by God. This act is called “evil” and must be purged from the covenant community. This is the same sin Joseph’s brothers committed when they sold him to Midianite traders in Genesis 37:28, yet God in His sovereignty turned their wickedness for good, but it does not lessen the severity of their sin.
This law demonstrates that biblical law is far more protective of human life and dignity than the cultures surrounding Israel. In many ancient societies, kidnapping was common and rarely punished with death. But God demands justice, because to steal a person is to assault God’s order, family structure, and covenant identity. Later, Paul writes in 1 Timothy 1:9–10 that “menstealers” are listed among the most lawless and disobedient. God requires that His people maintain a society where each life is protected. By executing the kidnapper, Israel upheld the sanctity of life and the seriousness of personal liberty.
Deuteronomy 24:8–9 — The Command to Act Swiftly When Leprosy Breaks Out
Deuteronomy 24:8–9 (KJV)
“Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you, as I commanded them, so ye shall observe to do. Remember what the Lord thy God did unto Miriam by the way, after that ye were come forth out of Egypt.”
The Lord commands Israel to take special care concerning outbreaks of leprosy. Leprosy was not only a physical disease but carried ceremonial defilement, capable of spreading corruption within the camp. God directs the people to obey the priests and Levites, for they were appointed to diagnose leprosy and enforce the laws regarding purification, isolation, or restoration as laid out in Leviticus chapters 13 and 14. The priests functioned as both health officials and spiritual guardians. This demonstrates that God is not indifferent to public health or ceremonial holiness. Obedience in this matter was not optional, for negligence would result in defilement, suffering, and possibly death spreading among the covenant people.
God anchors this command in a clear historical warning, saying, “Remember what the Lord thy God did unto Miriam.” In Numbers 12, Miriam and Aaron challenged Moses’ authority, and the Lord struck Miriam with leprosy. She became “white as snow,” a visible symbol of uncleanness and judgment. Moses interceded for her, yet God required her to be shut out of the camp for seven days. Her prominent position did not exempt her from discipline. This shows that sin, pride, and rebellion can result in physical judgment, and that even the most honored must submit to God’s laws regarding purity. The Lord brings up Miriam not to shame her, but to remind Israel that holiness and obedience are required of all without exception. Therefore, the people were to respond quickly, obediently, and humbly whenever leprosy appeared, lest it spread. Spiritually, leprosy also serves as a type of sin, which if not decisively dealt with, spreads, corrupts, isolates, and ultimately kills. God demands separation of sin and swift obedience for the health of the entire congregation.
Deuteronomy 24:10–13 — Handling a Pledge Rightly
Deuteronomy 24:10–13 (KJV)
“When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge. Thou shalt stand abroad, and the man to whom thou dost lend shall bring out the pledge abroad unto thee. And if the man be poor, thou shalt not sleep with his pledge. In any case thou shalt deliver him the pledge again when the sun goeth down, that he may sleep in his own raiment, and bless thee, and it shall be righteousness unto thee before the Lord thy God.”
Here, God regulates how a creditor is to treat a borrower. When a pledge is required to secure a loan, the lender is forbidden from entering the borrower’s house to seize it. He must remain outside, and the debtor himself must bring the pledge out. This protects the dignity, privacy, and honor of the poor. Even in debt, a man is not to be treated as a criminal or violated within his own home. This demonstrates that God values human dignity over financial transactions. Though pledges were lawful, the Lord forbids harshness, humiliation, and oppressive behavior in the process of collecting them.
If the man is poor and the pledge is an essential item such as his outer garment, the lender must not keep it overnight. In ancient Israel, the cloak often doubled as a blanket. To withhold it during the night would leave the poor man cold and vulnerable. Therefore, God requires its return each evening so that the borrower may rest, be warmed, and bless the lender. Such mercy is counted as righteousness before the Lord. This is not merely social kindness but covenant faithfulness manifested in tangible compassion. It reflects God’s heart as described in Exodus 22:26–27, where He warns that if a garment pledged is not returned by night, “and it come to pass, when he crieth unto me, that I will hear, for I am gracious.” God hears the cry of the poor when they are oppressed, and He will judge those who exploit them.
This instruction also anticipates the prophetic rebukes found later in Israel’s history. Amos 2:8 condemns those “that lay themselves down upon clothes laid to pledge by every altar,” meaning they kept pledged garments and used them selfishly. God calls such behavior evil. Therefore, to obey these laws was to reflect God’s righteousness, compassion, and justice. To violate them was to invite His judgment. The principle extends to all believers today. Financial dealings must never strip a person of dignity or survival. True righteousness is not merely believing truth, but acting with mercy toward those in need.
Deuteronomy 24:14–15 — The Command to Pay Workers Promptly and Justly
Deuteronomy 24:14–15 (KJV)
“Thou shalt not oppress an hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates. At his day thou shalt give him his hire, neither shall the sun go down upon it, for he is poor, and setteth his heart upon it, lest he cry against thee unto the Lord, and it be sin unto thee.”
God commands Israel not to oppress hired laborers, whether Israelites or foreigners dwelling among them. This reveals that God's moral law applies beyond national boundaries and includes fair treatment of all people under Israel’s care. Oppression could occur through withholding wages, delaying payment, creating unsafe working conditions, or exploiting poverty. A laborer who lives day to day depends on his wages for survival, and to delay or withhold pay is to endanger his life and household. The phrase “for he is poor, and setteth his heart upon it” means he eagerly waits for it, his mind and hope fixed upon it for daily bread. God therefore commanded that his wages be paid that same day, before the sun sets, preserving dignity and preventing suffering.
This law emphasizes the seriousness of economic injustice. The Lord declares that if a laborer cries out because of oppression, his cry will be heard in Heaven, and it will be counted as sin against the oppressor. This principle is reflected in James 5:4, “Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth, and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.” God hears the voice of the exploited and acts as their defender. This shows that righteousness is not merely ceremonial or religious, but is proven in our treatment of those under our authority. A nation that delays justice, oppresses laborers, or uses the poor for gain brings sin upon itself.
Deuteronomy 24:16 — Each Person Bears Their Own Sin
Deuteronomy 24:16 (KJV)
“The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers, every man shall be put to death for his own sin.”
This verse establishes the principle of individual responsibility for sin. Justice in Israel was not to condemn a father for the crimes of his adult son, nor a child for the sins of his father. Each person stands accountable before God for their own actions. This law protected against corrupt legal systems, tribal revenge, and generational punishment. It upheld the moral principle that guilt is personal, not transferable by bloodline or association. The same truth is seen in Ezekiel 18:20, “The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son.”
This principle does not deny that sin has consequences that may affect families, nor does it deny that children may suffer because of their parents’ sins. However, in matters of judgment and punishment, God commands that guilt cannot be assigned to the innocent. There are instances where whole families were judged, such as the household of Achan in Joshua 7, yet this was not unjust group punishment. Achan’s family must have been complicit in hiding the stolen items, for God never punishes the innocent with the guilty. Whenever God judges a family or a nation, it is because of shared guilt, not inherited guilt.
This law also corrects the unfair self-condemnation of parents who blame themselves entirely for the sins of grown children. While parents may influence and even fail their children, each person must answer to God for their own decisions. More importantly, this passage points forward to the Gospel, where individual guilt must be atoned individually by personal faith in Christ. No one is saved by the faith of their parents, nor condemned by their parents’ sins. Each sinner must personally come to Christ for forgiveness.
Deuteronomy 24:17–18 — A Command to Be Compassionate and Fair
Deuteronomy 24:17–18 (KJV)
“Thou shalt not pervert the judgment of the stranger, nor of the fatherless, nor take a widow’s raiment to pledge, but thou shalt remember that thou wast a bondman in Egypt, and the Lord thy God redeemed thee thence, therefore I command thee to do this thing.”
God commands Israel to uphold justice toward the most vulnerable in society — the stranger, the orphan, and the widow. These groups had no land inheritance, no male protector, and were easily oppressed or ignored. The Lord strictly forbids twisting justice against them or taking advantage of their weakness. To take a widow’s garment as a pledge was especially cruel, for that garment was often her only covering, her protection from the cold. God calls this behavior a perversion of justice, because it denies compassion, dignity, and mercy to those He specifically defends. The heart of this command is rooted in remembrance. Israel must recall that they themselves were once slaves in Egypt and were shown mercy and deliverance by the Lord. Just as God redeemed them when they were helpless and oppressed, so they must reflect that same compassion to others. Forgetting grace produces hardness and pride, but remembering redemption produces fairness and mercy. This theme is echoed throughout Scripture. In Ephesians 4:32, believers are told, “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.” Israel was not to administer cold law alone, but law seasoned with mercy, because their God is merciful.
Deuteronomy 24:19–22 — Leave Some of the Harvest for the Poor
Deuteronomy 24:19–22 (KJV)
“When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it, it shall be for the stranger, for the fatherless, and for the widow, that the Lord thy God may bless thee in all the work of thine hands. When thou beatest thine olive tree, thou shalt not go over the boughs again, it shall be for the stranger, for the fatherless, and for the widow. When thou gatherest the grapes of thy vineyard, thou shalt not glean it afterward, it shall be for the stranger, for the fatherless, and for the widow. And thou shalt remember that thou wast a bondman in the land of Egypt, therefore I command thee to do this thing.”
This passage establishes God’s system of charitable provision for the poor — the law of gleaning. Farmers were forbidden from harvesting their fields, olive trees, and vineyards with absolute completeness. If a sheaf was forgotten or fruit remained on the branches or ground, the landowner was not to return for it. Instead, it was left intentionally for the stranger, orphan, and widow. This preserved both compassion and dignity. The poor were not given handouts without effort, but were given opportunity to gather for themselves through honest labor. It encouraged generosity among landowners and responsibility among the poor. This system reflects the heart of God who cares for the defenseless and expects His people to mirror His compassion. This law was later beautifully illustrated in Ruth chapter 2, where Ruth, a Moabite widow, gleaned in the fields of Boaz. Boaz honored this very command and showed kindness beyond the law, becoming a picture of Christ our Redeemer.
Again, God grounds this generosity in remembrance. Israel was to recall that they themselves had been bondmen in Egypt, completely dependent on the mercy and redemption of God. To forget redemption leads to selfishness, but to remember it leads to charity. This command also shows that God blesses those who bless the poor, saying He will bless “all the work of thine hands” when His people care for others. This principle echoes into the New Testament where believers are reminded in James 1:27, “Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” True righteousness is not merely ritual, but compassion expressed in practical obedience.
