Deuteronomy 24:4
then the husband who divorced her first may not remarry her after she has been defiled, for that is an abomination to the LORD. You must not bring sin upon the land that the LORD your God is giving you as an inheritance.
then her first husband who divorced her
The phrase refers to the initial marital bond that was severed through divorce. In Hebrew, the word for "divorced" is "שָׁלַח" (shalach), which means to send away or dismiss. This reflects the gravity of divorce in ancient Israelite society, where marriage was a covenantal relationship. The act of divorce was not taken lightly, and the husband who initiated it bore significant responsibility for the dissolution of the marriage.

is not permitted to remarry her
The prohibition against remarriage to the same woman after she has been with another man underscores the sanctity and seriousness of the marriage covenant. The Hebrew word for "permitted" is "יָכוֹל" (yakol), meaning to be able or allowed. This restriction serves as a protective measure to prevent the trivialization of marriage and to uphold its sanctity as ordained by God.

after she has been defiled
The term "defiled" in Hebrew is "טָמֵא" (tame), which means to be unclean or impure. This does not imply moral impurity on the woman's part but rather a ceremonial or relational state that affects the covenantal purity of the marriage. The concept of defilement here is tied to the idea of exclusivity and faithfulness within the marriage covenant, which is a reflection of God's covenant with His people.

for that would be detestable to the LORD
The word "detestable" is translated from the Hebrew "תּוֹעֵבָה" (to'evah), which signifies something abominable or loathsome. This strong language indicates the seriousness with which God views the sanctity of marriage. It reflects God's desire for His people to live in a way that honors Him and upholds His standards of holiness and righteousness.

You must not bring sin upon the land
The phrase emphasizes the communal responsibility of the Israelites to maintain the holiness of the land God has given them. The Hebrew word for "sin" is "חֵטְא" (chet), which denotes an offense or transgression. This underscores the idea that individual actions have corporate consequences, affecting not just the individuals involved but the entire community and their relationship with God.

the LORD your God is giving you as an inheritance
This phrase highlights the gift of the Promised Land as a divine inheritance from God to His people. The Hebrew word for "inheritance" is "נַחֲלָה" (nachalah), which signifies a possession or heritage. It serves as a reminder of God's faithfulness and the covenantal relationship between God and Israel. The land is not just a physical territory but a symbol of God's promise and blessing, requiring the people to live in obedience and holiness.

Persons / Places / Events
1. Moses
The author of Deuteronomy, delivering God's laws to the Israelites.

2. Israelites
The recipients of the law, preparing to enter the Promised Land.

3. The First Husband
The man who initially divorced his wife.

4. The Wife
The woman who was divorced and then remarried to another man.

5. The Promised Land
The land God is giving to the Israelites as an inheritance.
Teaching Points
Sanctity of Marriage
Marriage is a sacred covenant designed by God, and it should not be entered into or dissolved lightly.

Consequences of Divorce
Divorce has spiritual and communal consequences, affecting not just the individuals but the community and land.

God's Holiness and Standards
God's laws reflect His holiness and are designed to maintain purity among His people.

Repentance and Restoration
While the law prohibits remarriage to a former spouse after defilement, it points to the need for repentance and seeking God's restoration in broken relationships.

Guarding Against Sin
The Israelites were warned not to bring sin upon the land, reminding us to be vigilant in maintaining righteousness in our lives.
Bible Study Questions
1. How does the prohibition against remarrying a former spouse after defilement reflect God's view of marriage?

2. In what ways can the principles in Deuteronomy 24:4 be applied to modern Christian marriages?

3. How do Jesus' teachings in the New Testament expand upon or clarify the laws given in Deuteronomy 24:4?

4. What are the communal implications of divorce according to Deuteronomy 24:4, and how can the church support those affected by divorce today?

5. How can understanding the original Hebrew context of "defiled" and "abomination" deepen our understanding of this passage?
Connections to Other Scriptures
Matthew 5:31-32
Jesus' teaching on divorce, emphasizing the sanctity of marriage and the seriousness of divorce.

Jeremiah 3:1
Uses the imagery of a divorced wife to describe Israel's unfaithfulness, echoing the prohibition in Deuteronomy.

Malachi 2:16
God expresses His hatred for divorce, underscoring the importance of marital fidelity.

Romans 7:2-3
Discusses the binding nature of marriage and the implications of remarriage.
DivorceJ. Orr Deuteronomy 24:1-4
The Rights of WomenR.M. Edgar Deuteronomy 24:1-6
People
Israelites, Levites, Miriam, Moses
Places
Beth-baal-peor, Egypt
Topics
Able, Abomination, Allowed, Bring, Cause, Defiled, Detestable, Disgusting, Divorced, Former, Gives, Giveth, Giving, Guilt, Heritage, Husband, Inheritance, Marry, Sin, Turn, Wife
Dictionary of Bible Themes
Deuteronomy 24:1-4

     5662   certificate of divorce

Library
The vineyard Labourers.
"For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the market-place, and said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise.
William Arnot—The Parables of Our Lord

But I Marvel, If, as it is Allowed to Put Away a Wife Who...
7. But I marvel, if, as it is allowed to put away a wife who is an adulteress, so it be allowed, having put her away, to marry another. For holy Scripture causes a hard knot in this matter, in that the Apostle says, that, by commandment of the Lord, the wife ought not to depart from her husband, but, in case she shall have departed, to remain unmarried, or to be reconciled to her husband; [1950] whereas surely she ought not to depart and remain unmarried, save from an husband that is an adulterer,
St. Augustine—On the Good of Marriage

Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months
J. W. McGarvey—The Four-Fold Gospel

On the Journey to Jerusalem - Departure from Ephraim by Way of Samaria and Galilee - Healing of Ten Lepers - Prophetic Discourse of the Coming
The brief time of rest and quiet converse with His disciples in the retirement of Ephraim was past, and the Saviour of men prepared for His last journey to Jerusalem. All the three Synoptic Gospels mark this, although with varying details. [4875] From the mention of Galilee by St. Matthew, and by St. Luke of Samaria and Galilee - or more correctly, between (along the frontiers of) Samaria and Galilee,' we may conjecture that, on leaving Ephraim, Christ made a very brief detour along the northern
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

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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