Deuteronomy 21:15

Translation
King James Version
¶ If a man have two wives, one beloved, and another hated, and they have born him children, both the beloved and the hated; and if the firstborn son be hers that was hated:
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KJV (with Strong's)
If a man H376 have two H8147 wives H802, one H259 beloved H157, and another H259 hated H8130, and they have born H3205 him children H1121, both the beloved H157 and the hated H8130; and if the firstborn H1060 son H1121 be hers that was hated H8146:
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Complete Jewish Bible
"If a man has two wives, the one loved and the other unloved, and both the loved and unloved wives have borne him children, and if the firstborn son is the child of the unloved wife;
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Berean Standard Bible
If a man has two wives, one beloved and the other unloved, and both bear him sons, but the unloved wife has the firstborn son,
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American Standard Version
If a man have two wives, the one beloved, and the other hated, and they have borne him children, both the beloved and the hated; and if the first-born son be hers that was hated;
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World English Bible Messianic
If a man has two wives, the one beloved, and the other hated, and they have borne him children, both the beloved and the hated; and if the firstborn son is hers who was hated;
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Geneva Bible (1599)
If a man haue two wiues, one loued and another hated, and they haue borne him children, both the loued and also the hated: if the first borne be the sonne of the hated,
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Young's Literal Translation
`When a man hath two wives, the one loved and the other hated, and they have borne to him sons (the loved one and the hated one), and the first-born son hath been to the hated one;
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See also
Genesis 29:33Genesis 29:20Genesis 29:30Genesis 29:311 Samuel 1:41 Samuel 1:5Genesis 29:18
In the KJVVerse 5,463 of 31,102

Study This Verse

SUMMARY

Deuteronomy 21:15 introduces a specific legal provision within ancient Israelite society concerning inheritance rights in polygamous households. This statute addresses a common and potentially contentious scenario where a man has two wives, one favored ("beloved") and another less favored ("hated"), and the firstborn son, who holds unique legal and social standing, is born to the disfavored wife. This law, part of a larger collection of civil and domestic statutes, ensures that the legal rights of the firstborn son are upheld, preventing a father from disinheriting a rightful heir due to personal emotional biases or preferences for one wife over another, thereby prioritizing divine justice and fairness over human partiality.

CONTEXT

  • Literary Context: Deuteronomy 21 is situated within a comprehensive legal corpus (Deuteronomy 12-26) that delineates the statutes and ordinances for Israel's life in the Promised Land, serving as an expansion and application of the covenant principles established at Sinai. This chapter specifically addresses various aspects of community justice, domestic order, and ethical conduct, including laws concerning unsolved murders, the treatment of female captives taken in war, and the punishment of a rebellious son. The law articulated in Deuteronomy 21:15 serves as a foundational premise for the subsequent, more explicit command in Deuteronomy 21:17, which mandates that the firstborn son, irrespective of his mother's status, must receive a double portion of his father's estate. This immediate literary proximity underscores the paramount importance of safeguarding the unalienable rights of the firstborn son within the legal framework of Israel.

  • Historical & Cultural Context: Ancient Israelite society, much like other cultures in the ancient Near East, practiced polygamy, although it was not God's original design for marriage as established in Genesis 2:24. The term "hated" (Hebrew: sânêʼ) in this context is a common Hebrew idiom, often signifying "less loved," "disfavored," or "rejected" in comparison to another, rather than implying intense animosity. A clear example of this nuanced usage is found in Genesis 29:31, where Leah is described as "hated" compared to Rachel, whom Jacob loved more deeply. In a polygamous household, the inherent potential for favoritism and its detrimental effects on family stability and inheritance was significant. The firstborn son held a uniquely privileged position, typically receiving a double portion of the inheritance and carrying the family name and legacy. This law, therefore, directly addresses a very real social tension, providing a legal framework to ensure justice and prevent arbitrary disinheritance based on a father's emotional preferences or biases.

  • Key Themes: This verse powerfully contributes to several overarching themes pervasive in Deuteronomy and the broader Old Testament narrative. Firstly, it underscores the theme of Divine Justice and Impartiality, demonstrating God's unwavering concern that justice should prevail even in the most complex and emotionally charged human relationships, overriding personal biases and emotional attachments. Secondly, it highlights the Protection of the Vulnerable, as the "hated" or less favored wife and her son are often in a precarious social and economic position, and the law actively safeguards their legal rights against potential oppression or discrimination. Thirdly, by clearly defining and protecting inheritance rights, even in potentially contentious family situations, the law promotes Order and Stability in Society, preventing disputes that could destabilize families and communities. Finally, it reinforces the principle of Covenant Faithfulness, illustrating how living justly and impartially within the community is a tangible expression of obedience to God's covenant and a reflection of His righteous character.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Hated (Hebrew, sânêʼ', H8130): This term, sânêʼ, often translated as "hated," carries a nuanced meaning in biblical Hebrew, especially in relational contexts. As derived from H8130, a primitive root meaning "to have affection for (sexually or otherwise)," when used in antithesis with "beloved," it often denotes being "less loved," "disfavored," or "rejected" in comparison to another, rather than implying intense malice or animosity. For instance, in Genesis 29:31, Leah is described as "hated" in contrast to Rachel, whom Jacob loved more deeply. In Deuteronomy 21:15, this usage highlights a familial dynamic where one wife is preferred over another, creating a potential for bias against the less favored wife and her children, which the law then seeks to rectify with impartial justice.
  • Firstborn (Hebrew, bᵉkôwr', H1060): The bᵉkôwr (H1060), or firstborn son, held a position of significant legal, social, and spiritual prominence in ancient Israelite society. As derived from the root meaning "firstborn" or "chief," he was typically the primary heir, receiving a double portion of the inheritance (as specified in Deuteronomy 21:17), and was often responsible for the family's leadership and continuity. The rights of the firstborn were generally considered inalienable, even if the father preferred another son or another wife. This law specifically protects these established rights, ensuring that the firstborn's status is determined by birth order, not by the father's emotional preferences.

Verse Breakdown

  • "If a man have two wives": This opening clause immediately establishes the social context of polygamy, which, while not God's ideal, was a recognized and regulated practice in ancient Israel. The law does not endorse polygamy but rather provides a framework for its just operation within the existing societal structure, acknowledging the complexities it introduced.
  • "one beloved, and another hated": This highlights the common human dynamic of favoritism and emotional preference within a polygamous household. The "hated" wife is the one less favored or disfavored, setting up the potential for unjust treatment of her and her offspring due to the husband's emotional bias.
  • "and they have born him children, [both] the beloved and the hated": This specifies that both wives have borne children to the man, creating a scenario where there are children from both the favored and disfavored wives. This condition underscores the necessity of a clear legal framework for inheritance, particularly when parental preferences might otherwise lead to inequity.
  • "and [if] the firstborn son be hers that was hated": This is the crucial condition the law addresses directly. It posits the specific and potentially contentious situation where the son who is legally the firstborn, and thus entitled to the firstborn's unique rights and inheritance, is the child of the less favored wife. This sets the stage for the subsequent divine ruling in Deuteronomy 21:17 that explicitly protects his inheritance rights against any paternal bias.

Literary Devices

Deuteronomy 21:15 employs several literary devices to convey its legal and ethical message with clarity and impact. It is structured as a Casuistic Law, characterized by its "if... then..." format, presenting a specific case ("If a man have two wives...") and implying a subsequent legal consequence or command (which is detailed in Deuteronomy 21:16-17). This style is common in ancient Near Eastern legal codes, providing concrete examples for broader legal principles. The verse also utilizes Antithesis or Contrast through the pairing of "beloved" and "hated" wives, starkly highlighting the emotional tension and potential for bias that the law seeks to mitigate. This contrast underscores the divine imperative for impartiality in judgment. Furthermore, the verse functions as a Legal Precedent or Case Law, illustrating a specific scenario to establish a general principle: that legal rights, particularly those of the firstborn, are to be honored independently of personal affections or biases. The very existence of this law also implies a degree of Foreshadowing, setting up the explicit command in Deuteronomy 21:17 regarding the firstborn's double portion, making 21:15 the necessary premise for the subsequent ruling.

THEOLOGICAL AND THEMATIC CONNECTIONS

Deuteronomy 21:15 reveals profound theological truths about God's character and His desire for justice within His covenant community. It demonstrates that God is not swayed by human partiality or emotional bias, but rather upholds principles of fairness and equity, even in complex and messy human situations like polygamous households. This law reflects God's concern for the vulnerable and His commitment to establishing social order through just legal frameworks. It teaches that true justice transcends personal feelings, demanding that rights be honored based on objective criteria (like birth order) rather than subjective preferences. This divine impartiality serves as a model for human judges, leaders, and indeed, all believers, calling them to act with integrity and fairness in all relationships, mirroring the character of a righteous God.

REFLECTION AND APPLICATION

While the specific social context of polygamy may not be prevalent in most modern societies, the underlying principles of Deuteronomy 21:15 remain profoundly relevant for contemporary believers. This passage challenges us to examine our own hearts for biases and preferences that might lead to unfairness or injustice in our interactions. It calls us to uphold impartiality in our judgments, whether in family dynamics, professional settings, community leadership, or even our personal opinions. God's concern for the "hated" or less favored reminds us of our responsibility to actively advocate for and protect the rights and dignity of those who are vulnerable, marginalized, or overlooked in our society. It encourages us to build systems and relationships that are founded on justice and equity, rather than being swayed by personal affections, popularity, or external appearances. Ultimately, this law invites us to reflect God's own righteous character in our interactions, ensuring that our actions promote order, fairness, and the well-being of all, especially those who might otherwise be disadvantaged.

Questions for Reflection

  • How might personal preferences or biases subtly influence my decisions and actions today, particularly in areas where I hold some authority or influence?
  • In what ways can I actively advocate for or protect those who are "less favored" or vulnerable in my community or sphere of influence, ensuring their rights and dignity are upheld?
  • How does God's impartiality, as demonstrated in this law, challenge me to examine my own judgments and ensure they align with His justice rather than my subjective feelings?

FAQ

Does this verse endorse polygamy?

Answer: No, this verse does not endorse polygamy but rather regulates a pre-existing social practice that was common in the ancient Near East. God's original design for marriage, as established in Genesis 2:24 and later affirmed by Jesus in Matthew 19:4-6, is monogamous. The Mosaic Law often provided regulations for existing societal realities, not necessarily endorsing them, but mitigating their potential negative consequences and ensuring justice within those contexts. Here, the law aims to protect the rights of the vulnerable within a polygamous family structure.

What does "hated" truly mean in this context?

Answer: The term "hated" (Hebrew: sânêʼ) in Deuteronomy 21:15 is a Hebrew idiom that signifies being "less loved" or "disfavored," rather than implying intense animosity or outright despising. This is evident in other biblical passages, such as Genesis 29:31, where Leah is described as "hated" in comparison to Rachel, whom Jacob loved more. In this context, it highlights a difference in affection or preference that could lead to unjust treatment or disinheritance, which the law then seeks to prevent.

Why was the firstborn's status so important in ancient Israel?

Answer: The firstborn son held a uniquely significant legal, social, and spiritual status in ancient Israel. He was typically the primary heir, entitled to a double portion of his father's inheritance (as explicitly stated in Deuteronomy 21:17), signifying his role as the head of the family after his father's death. The firstborn also carried the family name, lineage, and often spiritual responsibilities. This elevated status meant that his rights were generally considered inalienable and were protected by law, regardless of a father's personal affections or preferences for other children.

CHRIST-CENTERED FULFILLMENT

Deuteronomy 21:15, with its emphasis on impartial justice and the protection of the firstborn's rights regardless of human favoritism, finds its ultimate fulfillment and deeper meaning in Jesus Christ. The law's concern for the "hated" or disfavored wife and her son powerfully foreshadows Christ's consistent ministry to the marginalized, the outcast, and those rejected by society. Jesus continually demonstrated God's impartiality, showing no favoritism based on social status, ethnicity, or personal preference, as seen in passages like Acts 10:34 and Romans 2:11. He came to seek and save the lost (Luke 19:10), ministering to tax collectors, sinners, and the sick, often those "hated" or disfavored by the religious elite. Furthermore, the concept of the "firstborn" in this law points to Christ as the ultimate "firstborn" in a theological sense—the firstborn over all creation (Colossians 1:15-18), the firstborn from among the dead (Colossians 1:18), and the one through whom all believers become heirs according to the promise (Galatians 3:29) and co-heirs with Christ (Romans 8:17). In Christ, God's perfect justice and impartial love are fully revealed, ensuring that all who are in Him receive their spiritual inheritance not based on human merit or preference, but solely on divine grace.

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Commentary on Deuteronomy 21 verses 15–17

This law restrains men from disinheriting their eldest sons out of mere caprice, and without just provocation.

I. The case here put (Deu 21:15) is very instructive. 1. It shows the great mischief of having more wives than one, which the law of Moses did not restrain, probably in hopes that men's own experience of the great inconvenience of it in families would at last put an end to it and make them a law to themselves. Observe the supposition here: If a man have two wives, it is a thousand to one but one of them is beloved and the other hated (that is, manifestly loved less) as Leah was by Jacob, and the effect of this cannot but be strifes and jealousies, envy, confusion, and every evil work, which could not but create a constant uneasiness and vexation to the husband, and involve him both in sin and trouble. Those do much better consult their own ease and satisfaction who adhere to God's law than those who indulge their own lusts. 2. It shows how Providence commonly sides with the weakest, and gives more abundant honour to that part which lacked; for the first-born son is here supposed to be hers that was hated; it was so in Jacob's family: because the Lord saw that Leah was hated, Gen 29:31. The great householder wisely gives to each his dividend of comfort; if one had the honour to be the beloved wife, it often proved that the other had the honour to be the mother of the first-born.

II. The law in this case is still binding on parents; they must give their children their right without partiality. In the case supposed, the eldest son, though the son of the less-beloved wife, must have his birthright privilege, which was a double portion of the father's estate, because he was the beginning of his strength that is, in him his family began to be strengthened and his quiver began to be filled with the arrows of a mighty man (Psa 127:4), and therefore the right of the first-born is his, Deu 21:16, Deu 21:17. Jacob had indeed deprived Reuben of his birthright, and given it to Joseph, but it was because Reuben had forfeited the birthright by his incest, not because he was the son of the hated; now, lest that which Jacob did justly should be drawn into a precedent for others to do the same thing unjustly, it is here provided that when the father makes his will, or otherwise settled his estate, the child shall not fare the worse for the mother's unhappiness in having less of her husband's love, for that was not the child's fault. Note, (1.) Parents ought to make no other difference in dispensing their affections among their children than what they see plainly God makes in dispensing his grace among them. (2.) Since it is the providence of God that makes heirs, the disposal of providence in that matter must be acquiesced in and not opposed. No son should be abandoned by his father till he manifestly appear to be abandoned of God, which is hard to say of any while there is life.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–17. Public domain.
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Ambrose of MilanAD 397
Letters 31-40
And inasmuch as my discourse took as a proof of its assertion that passage in the Book of Deuteronomy which speaks of the man who had two wives, one beloved and the other hated, you seem to have felt much concern lest any one should suppose this man had taken to himself two souls, which is impossible. But you yourself know that sometimes, when Scripture uses allegory, it refers some things to the figure of the Synagogue, some to that of the Church; some things to the soul, others to the mystery of the Word, others to souls of different kinds and qualities, which he who has spiritual discernment can distinguish. And so I conceive that it is not two souls, but different qualities of the same soul, which are treated of in the following chapter of the Law. For there is an amiable kind of soul, which desires pleasure, which shuns labour, shrinks from compunction, slights the judgments of God. It is amiable because it seems gentle and sweet for the time, and one that soothes rather than distresses the mind. But there is another severer kind, which is consumed with zeal for God, which, like a strict wife, will not permit or suffer her consort to commit whoredoms, allows no indulgence to the body, gives no licence to delight or pleasure, renounces the hidden deeds of shame, devotes herself to arduous labours and to severe perils.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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