Deuteronomy 21:14
And if you are not pleased with her, you are to let her go wherever she wishes. But you must not sell her for money or treat her as a slave, since you have dishonored her.
If you are not pleased with her
This phrase addresses the situation where a man, after taking a captive woman as his wife, finds himself dissatisfied. The Hebrew root for "pleased" is "ḥāp̄ēṣ," which implies delight or desire. In the ancient context, this reflects a shift from the initial attraction or decision to marry, highlighting the importance of genuine affection and respect in marital relationships. The law acknowledges human emotions and the complexities of relationships, emphasizing that marriage should not be based solely on initial desires but on ongoing commitment and respect.

you are to let her go wherever she wishes
The directive to "let her go" underscores the woman's autonomy and freedom, a significant consideration in a patriarchal society. The Hebrew verb "šālaḥ" means to send away or release, indicating a formal and respectful dismissal. This provision ensures that the woman retains her dignity and freedom, even after the dissolution of the marriage. It reflects God's concern for justice and compassion, ensuring that the woman is not further victimized or constrained.

But you must not sell her
This prohibition against selling the woman as a slave is a critical protection of her rights and dignity. The Hebrew word "māḵar" means to sell, often used in the context of commerce. By forbidding this action, the law prevents the commodification of the woman, recognizing her inherent worth as a person created in the image of God. This commandment reflects a divine mandate for ethical treatment and respect for all individuals, regardless of their status or circumstances.

or treat her as a slave
The phrase "treat her as a slave" further emphasizes the prohibition against reducing the woman to property. The Hebrew term "ʿāḇaḏ" means to work or serve, often in the context of servitude. This law ensures that the woman is not subjected to forced labor or exploitation, reinforcing her status as a free individual. It highlights the biblical principle of justice and equality, reminding believers of the importance of treating others with kindness and respect.

since you have dishonored her
The acknowledgment of "dishonor" recognizes the potential harm and shame inflicted upon the woman. The Hebrew root "ʿānāh" means to afflict or humble, indicating a violation of her dignity. This phrase serves as a moral and ethical reminder of the consequences of one's actions, urging the man to act with integrity and responsibility. It reflects the biblical theme of repentance and restoration, encouraging believers to seek reconciliation and to uphold the dignity of all people.

Persons / Places / Events
1. Israelite Men
The passage addresses Israelite men who might take a captive woman as a wife.

2. Captive Woman
A woman taken as a captive during warfare, who may become a wife to an Israelite man.

3. Moses
The author of Deuteronomy, who is conveying God's laws to the Israelites.

4. The Promised Land
The context of these laws is the Israelites' future life in the Promised Land.

5. God's Covenant
The overarching theme of Deuteronomy is the covenant relationship between God and Israel.
Teaching Points
Respect for Human Dignity
The law in Deuteronomy 21:14 underscores the importance of treating all individuals with dignity and respect, even in difficult circumstances like war.

Protection of the Vulnerable
This passage provides a legal framework to protect a vulnerable person (the captive woman) from exploitation and abuse, reflecting God's concern for justice.

Marriage as a Covenant
The passage highlights the seriousness of marriage as a covenant, not to be entered into or dissolved lightly.

God's Justice and Mercy
The law reflects God's justice and mercy, ensuring that even those who are powerless have rights and protections.

Cultural Context and Timeless Principles
While the cultural context of ancient Israel differs from today, the principles of justice, mercy, and respect for human dignity remain relevant.
Bible Study Questions
1. How does Deuteronomy 21:14 reflect God's concern for justice and mercy, and how can we apply these principles in our own lives today?

2. In what ways does the treatment of the captive woman in this passage challenge or affirm our understanding of human dignity?

3. How can the principles found in Deuteronomy 21:14 guide our interactions with those who are vulnerable or marginalized in our society?

4. What connections can you draw between the protections offered in this passage and the teachings of Jesus in the New Testament regarding marriage and human relationships?

5. How does understanding the cultural and historical context of Deuteronomy 21:14 enhance our application of its principles in a modern setting?
Connections to Other Scriptures
Exodus 21:7-11
Discusses the rights of female servants, providing a broader context for the treatment of women in Israelite society.

Genesis 1:27
Highlights the inherent dignity of all humans, created in the image of God, which underpins the humane treatment of captives.

Matthew 5:31-32
Jesus' teaching on divorce, which emphasizes the sanctity and seriousness of marriage.

Galatians 3:28
Speaks to the equality of all people in Christ, which can be seen as a fulfillment of the ethical trajectory begun in the Old Testament.

James 1:27
Calls for pure and undefiled religion, which includes caring for the vulnerable, echoing the protection offered to the captive woman.
The Captor CapturedD. Davies Deuteronomy 21:10-14
Through Love to LibertyR.M. Edgar Deuteronomy 21:10-14
The Captive WifeJ. Orr Deuteronomy 21:10-15
People
Levi, Moses
Places
Beth-baal-peor
Topics
Certainly, Deal, Delight, Delighted, Desire, Dishonored, Hast, Humbled, Humiliated, Merchandise, Mistreat, Money, Pleased, Pleasure, Price, Property, Sell, Slave, Treat, Tyrannize, Wherever, Whither, Wise, Wishes
Dictionary of Bible Themes
Deuteronomy 21:14

     5677   divorce, among believers

Deuteronomy 21:10-14

     5180   shaving
     8343   servanthood, in society

Deuteronomy 21:13-14

     5676   divorce, in OT

Library
The Dead Christ
It was not usual to remove bodies from the cross immediately after their death. They were allowed to hang, exposed to the weather, till they rotted and fell to pieces; or they might be torn by birds or beasts; and at last a fire was perhaps kindled beneath the cross to rid the place of the remains. Such was the Roman custom; but among the Jews there was more scrupulosity. In their law there stood this provision: "If a man have committed a sin worthy of death, and he be put to death, and thou hang
James Stalker—The Trial and Death of Jesus Christ

A Condensed Guide for Life
'My son, if thine heart be wise, my heart shall rejoice, even mine. 16. Yea, my reins shall rejoice, when thy lips speak right things. 17. Let not thine heart envy sinners: but be thou in the fear of the Lord all the day long. 18. For surely there is an end; and thine expectation shall not be cut off. 19. Hear thou, my son, and be wise, and guide thine heart in the way. 20. Be not among winebibbers; among riotous eaters of flesh: 21. For the drunkard and the glutton shall come to poverty: and drowsiness
Alexander Maclaren—Expositions of Holy Scripture

Second Great Group of Parables.
(Probably in Peræa.) Subdivision D. Parable of the Lost Son. ^C Luke XV. 11-32. ^c 11 And he said, A certain man had two sons [These two sons represent the professedly religious (the elder) and the openly irreligious (the younger). They have special reference to the two parties found in the first two verses of this chapter --the Pharisees, the publicans and sinners]: 12 and the younger of them [the more childish and easily deceived] said to his father, Father, give me the portion of thy substance
J. W. McGarvey—The Four-Fold Gospel

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the
J. W. McGarvey—The Four-Fold Gospel

Messiah Suffering and Wounded for Us
Surely He hath borne our griefs, and carried our sorrows: ..... He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. W hen our Lord was transfigured, Moses and Elijah appeared in glory and conversed with Him. Had we been informed of the interview only, we should probably have desired to know the subject of their conversation, as we might reasonably suppose it turned upon very interesting and important
John Newton—Messiah Vol. 1

Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially
Alfred Edersheim—Sketches of Jewish Social Life

Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing
J. W. McGarvey—The Four-Fold Gospel

The Morning of Good Friday.
The pale grey light had passed into that of early morning, when the Sanhedrists once more assembled in the Palace of Caiaphas. [5969] A comparison with the terms in which they who had formed the gathering of the previous night are described will convey the impression, that the number of those present was now increased, and that they who now came belonged to the wisest and most influential of the Council. It is not unreasonable to suppose, that some who would not take part in deliberations which were
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Crucifixion.
Subdivision D. Jesus Found to Be Dead. His Body Buried and Guarded in the Tomb. ^A Matt. XXVII. 57-66; ^B Mark XV. 42-47; ^C Luke XXIII. 50-56; ^D John XIX. 31-42. ^d 31 The Jews therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath (for the day of that sabbath was a high day ), asked of Pilate that their legs might be broken, and that they might be taken away. [According to rabbinical writing a few hours before the Sabbath were called the Preparation;
J. W. McGarvey—The Four-Fold Gospel

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

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