Deuteronomy 21:15

KJV

¶ 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:

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}:

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;

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,

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;

Commentary

### SUMMARY
Deuteronomy 21:15 introduces a specific legal provision within ancient Israelite society concerning inheritance rights in polygamous households. It addresses a scenario where a man has two wives, one beloved and one less favored (often translated as "hated"), and the firstborn son 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 nestled within a broader section of laws (Deuteronomy 12-26) that provide detailed instructions for Israel's life in the Promised Land, expanding upon the covenant principles established at Sinai. This chapter specifically deals with various aspects of community justice and domestic order, including laws concerning unsolved murders, the treatment of female captives taken in war, and the punishment of a rebellious son. The law in [Deuteronomy 21:15](/deuteronomy/21-15 "Deuteronomy 21:15 - Inheritance Rights of the Firstborn") serves as a preamble to the subsequent, more explicit command in [Deuteronomy 21:17](/deuteronomy/21-17 "Deuteronomy 21:17 - The Firstborn's Double Portion"), which mandates that the firstborn son, regardless of his mother's status, must receive a double portion of his father’s estate. This immediate literary proximity highlights the emphasis on the unalienable rights of the firstborn.
* **Historical & Cultural Context:** Ancient Israelite society, like many in the ancient Near East, practiced polygamy, though it was not God's original design for marriage as established in [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - God's Design for Marriage"). The term "hated" (Hebrew: *sanu'a*) in this context is a common Hebrew idiom signifying "less loved" or "disfavored," rather than outright animosity. A clear example of this usage is found in [Genesis 29:31](/genesis/29-31 "Genesis 29:31 - Jacob's Love for Rachel and Leah"), where Leah is described as "hated" compared to Rachel, whom Jacob loved more. In a polygamous household, the 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, addresses a very real social tension, providing a legal framework to ensure justice and prevent arbitrary disinheritance based on a father's emotional preferences.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Deuteronomy and the broader Old Testament. Firstly, it underscores the theme of **Divine Justice and Impartiality**, demonstrating God's concern that justice should prevail even in complex human relationships, overriding personal biases and emotional attachments. Secondly, it highlights the **Protection of the Vulnerable**, as the "hated" wife and her son are often in a precarious position, and the law safeguards their legal rights against potential oppression. Thirdly, by clearly defining 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**, showing how living justly and impartially within the community is an expression of obedience to God's covenant.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Hated (Hebrew, _sane'_):** This term, *sane'*, often translated as "hated," carries a nuanced meaning in biblical Hebrew, especially in relational contexts. It frequently denotes being "less loved," "disfavored," or "rejected" in comparison to another, rather than implying intense malice or animosity. For instance, in [Genesis 29:31](/genesis/29-31 "Genesis 29:31 - Leah and Rachel"), 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, _bekor'_):** The *bekor* or firstborn son held a position of significant legal, social, and spiritual prominence in ancient Israelite society. He was typically the primary heir, receiving a double portion of the inheritance (as specified in [Deuteronomy 21:17](/deuteronomy/21-17 "Deuteronomy 21:17 - The Firstborn's Double Portion")), 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 practice in ancient Israel. The law does not endorse polygamy but rather provides regulation for its just operation within the existing societal framework.
* **"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.
* **"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, thus necessitating a clear legal framework for inheritance.
* **"and [if] the firstborn son be hers that was hated":** This is the crucial condition the law addresses. It posits the specific and potentially contentious situation where the son who is legally the firstborn, and thus entitled to the firstborn's rights, is the child of the less favored wife. This sets the stage for the subsequent ruling in [Deuteronomy 21:17](/deuteronomy/21-17 "Deuteronomy 21:17 - The Firstborn's Double Portion") that protects his inheritance.

#### Literary Devices
Deuteronomy 21:15 employs several literary devices to convey its legal and ethical message. 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](/deuteronomy/21-16 "Deuteronomy 21:16-17 - Inheritance Laws")). This style is common in ancient Near Eastern legal codes and provides 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. 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](/deuteronomy/21-17 "Deuteronomy 21:17 - The Firstborn's Double Portion") 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.

* [Deuteronomy 21:17](/deuteronomy/21-17 "Deuteronomy 21:17 - The Firstborn's Double Portion")
* [Genesis 29:30-31](/genesis/29-30 "Genesis 29:30-31 - Jacob's Wives and the Meaning of 'Hated'")
* [Proverbs 18:5](/proverbs/18-5 "Proverbs 18:5 - Impartiality in Judgment")
* [James 2:1-4](/james/2-1 "James 2:1-4 - Warning Against Favoritism")

### 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. It calls us to uphold impartiality in our judgments, whether in family dynamics, professional settings, or community leadership. God's concern for the "hated" or less favored reminds us of our responsibility to 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](/genesis/2-24 "God's Original Design for Marriage") and later affirmed by Jesus in [Matthew 19:4-6](/matthew/19-4 "Matthew 19:4-6 - Jesus on Marriage and Divorce"), 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: *sanu'a*) 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](/genesis/29-31 "Genesis 29:31 - Jacob's Love for Rachel and Leah"), 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](/deuteronomy/21-17 "Deuteronomy 21:17 - The Firstborn's Double Portion")), 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 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](/acts/10-34 "Acts 10:34 - God Shows No Partiality") and [Romans 2:11](/romans/2-11 "Romans 2:11 - God's Impartial Judgment"). He came to seek and save the lost ([Luke 19:10](/luke/19-10 "Luke 19:10 - The Son of Man Came to Seek and Save the Lost")), 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 "Colossians 1:15 - Christ, the Firstborn of All Creation") ([Colossians 1:15-18](/colossians/1-15 "Colossians 1:15-15 - The Supremacy of Christ")), the [firstborn from among the dead](/colossians/1-18 "Colossians 1:18 - Christ, the Firstborn from the Dead") ([Colossians 1:18](/colossians/1-18 "Colossians 1:18 - Christ, the Head of the Church")), and the one through whom all believers become [heirs according to the promise](/galatians/3-29 "Galatians 3:29 - Heirs According to the Promise") ([Galatians 3:29](/galatians/3-29 "Galatians 3:29 - Heirs in Christ")) and [co-heirs with Christ](/romans/8-17 "Romans 8:17 - Heirs with Christ") ([Romans 8:17](/romans/8-17 "Romans 8:17 - Heirs with Christ")). 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.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 29:33

And she conceived again, and bare a son; and said, Because the LORD hath heard that I [was] hated, he hath therefore given me this [son] also: and she called his name Simeon.

Genesis 29:20

And Jacob served seven years for Rachel; and they seemed unto him [but] a few days, for the love he had to her.

Genesis 29:30

And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years.

Genesis 29:31

¶ And when the LORD saw that Leah [was] hated, he opened her womb: but Rachel [was] barren.

1 Samuel 1:4

And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions:

1 Samuel 1:5

But unto Hannah he gave a worthy portion; for he loved Hannah: but the LORD had shut up her womb.

Genesis 29:18

And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter.