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.

KJV (with Strong's)

When a man {H376} hath taken {H3947} a wife {H802}, and married {H1166} her, and it come to pass that she find {H4672} no favour {H2580} in his eyes {H5869}, because he hath found {H4672} some {H1697} uncleanness {H6172} in her: then let him write {H3789} her a bill {H5612} of divorcement {H3748}, and give {H5414} it in her hand {H3027}, and send {H7971} her out of his house {H1004}.

Complete Jewish Bible

"Suppose a man marries a woman and consummates the marriage but later finds her displeasing, because he has found her offensive in some respect. He writes her a divorce document, gives it to her and sends her away from his house.

Berean Standard Bible

If a man marries a woman, but she becomes displeasing to him because he finds some indecency in her, he may write her a certificate of divorce, hand it to her, and send her away from his house.

American Standard Version

When a man taketh a wife, and marrieth her, then it shall be, if she find no favor in his eyes, because he hath found some unseemly thing in her, that he shall write her a bill of divorcement, and give it in her hand, and send her out of his house.

Commentary

### SUMMARY
Deuteronomy 24:1 initiates a crucial legal provision within the Mosaic Law, addressing the practice of divorce in ancient Israel. Far from instituting or encouraging divorce, this verse provides a regulatory framework for an existing societal reality, stipulating the requirement of a written "bill of divorcement" when a man dismisses his wife due to finding "some uncleanness" in her. This regulation primarily served to protect the woman, granting her legal standing and the ability to remarry, thereby preventing her from becoming an outcast or being falsely accused of adultery. It reflects God's concern for justice and the vulnerable, even within the context of human sinfulness and societal norms.

### CONTEXT
* **Literary Context:** Deuteronomy 24:1-4 forms a distinct legal unit within the broader Deuteronomic code, which is presented as Moses' final address to Israel before entering the Promised Land. This particular statute immediately follows laws concerning various social and ethical responsibilities, including the treatment of a newly married man (Deuteronomy 24:5) and the prohibition against taking a millstone as a pledge (Deuteronomy 24:6). The passage on divorce is framed not as a command to divorce, but as a regulation of a practice already present in Israelite society. The subsequent verses (Deuteronomy 24:2-4) further elaborate on the implications of this divorce, specifically prohibiting a man from remarrying his original wife if she has subsequently married another man and that second marriage has also ended, highlighting the finality and gravity of the divorce decree. This entire section underscores the Deuteronomic emphasis on justice, social order, and the protection of the vulnerable within the covenant community.
* **Historical & Cultural Context:** Divorce was a common and relatively easy practice for men in the ancient Near East, often requiring little more than a verbal declaration. Women, conversely, had far fewer rights and were highly dependent on male protection. In such a patriarchal society, a woman dismissed without proper documentation could be left destitute, unable to remarry, and vulnerable to accusations of adultery or prostitution. The Mosaic Law, while not abolishing divorce, significantly distinguished itself from surrounding cultures by imposing a formal requirement: the "bill of divorcement." This written document, akin to a legal certificate, provided the woman with undeniable proof of her divorced status, safeguarding her reputation and enabling her to remarry without being considered an adulteress. This measure, therefore, was a progressive step for its time, mitigating the potential abuses of power by husbands and offering a degree of legal protection and dignity to the divorced woman.
* **Key Themes:** This verse contributes to several key themes prevalent in Deuteronomy and the Pentateuch. Firstly, it underscores God's **holiness and justice**, demonstrating His concern for the vulnerable and His desire to bring order to potentially chaotic human situations, even those arising from sin. Secondly, it highlights the **tension between divine ideal and human fallenness**. While God's original design for marriage, as seen in [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - The Creation of Marriage"), is a lifelong, "one flesh" union, this law acknowledges the reality of human sin ("hardness of heart" as Jesus later explains in [Matthew 19:8](/matthew/19-8 "Matthew 19:8 - Jesus' Teaching on Divorce")) and provides a framework to manage its consequences. Thirdly, it speaks to the theme of **covenant faithfulness and social responsibility**, reminding Israel that their conduct, even in personal matters like marriage, must reflect the ethical standards of a people set apart by God. The law's primary aim was not to endorse divorce but to regulate it in a way that minimized harm and upheld a measure of justice within the community.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Uncleanness (Hebrew, _‘ervat davar'_):** This phrase literally translates to "nakedness of a thing" or "shameful thing/matter." Its precise meaning has been a subject of extensive rabbinic debate, notably between the schools of Shammai and Hillel. Shammai's school interpreted it narrowly as a serious sexual impropriety, short of adultery (which was punishable by death). Hillel's school, however, adopted a much broader interpretation, allowing divorce for almost any perceived fault or displeasure on the part of the husband, including trivial matters like spoiling food. The vagueness of the term allowed for this interpretive flexibility, highlighting the human tendency to seek loopholes in divine law.
* **Bill of divorcement (Hebrew, _sepher keritut'_):** This term literally means "scroll of cutting off" or "document of cutting." It signifies a formal, written legal document that officially severed the marital bond. Its requirement was revolutionary for its time, transforming a potentially arbitrary dismissal into a legally recognized act. This document was crucial for the woman, as it proved her legal freedom to remarry and protected her from accusations of adultery, which carried severe penalties in Israelite society. The act of writing and giving this document in her hand formally ended the marriage and publicly declared her single status.

#### Verse Breakdown
* **"When a man hath taken a wife, and married her":** This opening clause establishes the context of a legally recognized marriage, emphasizing that the subsequent actions pertain to an existing marital covenant. It underscores the societal norm of a man initiating the marriage, reflecting the patriarchal structure of ancient Israel.
* **"and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her":** This is the core condition for the permissibility of divorce. The husband's subjective displeasure ("find no favour in his eyes") is linked to the discovery of "some uncleanness" in her. As discussed in "Key Word Analysis," the ambiguity of "uncleanness" became the focal point of later interpretive debates, allowing for various reasons for divorce, from serious impropriety to mere personal dislike. This phrase reveals the male-centric prerogative in initiating divorce, yet it still requires a stated reason, however vague.
* **"then let him write her a bill of divorcement, and give [it] in her hand, and send her out of his house":** This final clause outlines the mandatory procedure for divorce. The three actions—writing the bill, giving it to her, and sending her away—are sequential and legally binding. The act of writing the "bill of divorcement" elevates the dismissal from a casual act to a formal, documented legal process. Giving it "in her hand" signifies the woman's receipt of the document and her legal freedom. Sending her "out of his house" marks the physical and legal dissolution of the marital union and her departure from his authority and household.

#### Literary Devices
Deuteronomy 24:1 primarily employs **Legal Language** and **Casuistic Law**. The verse is structured as a conditional statement ("When... then..."), which is characteristic of casuistic law, laying out specific circumstances and their prescribed legal consequences. This form is common throughout the Deuteronomic code, providing practical guidelines for the covenant community. The use of the vague term "**uncleanness**" (Hebrew, _‘ervat davar'_) functions as a form of **Ambiguity**, which, while seemingly problematic, allowed for a degree of flexibility in applying the law in various situations, though it also led to significant interpretive challenges and abuses. The requirement of a "bill of divorcement" serves as a **Symbol** of legal finality and protection, transforming a private act into a public, documented event with legal implications for the woman's future. The entire passage is an example of **Concession**, as it regulates a practice that falls short of God's ideal for marriage, demonstrating divine accommodation to human sinfulness while still seeking to mitigate its harmful effects.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 24:1, while regulating divorce, stands in stark contrast to God's original design for marriage as a permanent, "one flesh" union established in [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - The Creation of Marriage"). This law reflects God's compassionate engagement with a fallen world, providing a framework to manage the consequences of human sin ("hardness of hearts") rather than endorsing the sin itself. It showcases God's concern for justice and the protection of the vulnerable, particularly women, in a patriarchal society where they had limited legal recourse. The requirement of a formal document served to prevent arbitrary dismissal and ensure the woman's legal standing and ability to remarry, thus preventing her from becoming an outcast. This passage highlights the tension between divine ideals and the practical realities of human brokenness, demonstrating God's wisdom in providing laws that, while not perfect, served to maintain order and a measure of justice within the covenant community.

* [Malachi 2:16](/malachi/2-16 "Malachi 2:16 - God Hates Divorce"): "For the LORD, the God of Israel, saith that he hateth putting away: for one covereth violence with his garment, saith the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously."
* [Matthew 19:8](/matthew/19-8 "Matthew 19:8 - Jesus Explains Moses' Concession"): "He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so."
* [Mark 10:5](/mark/10-5 "Mark 10:5 - Jesus on Divorce and Hardness of Heart"): "And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept."

### REFLECTION AND APPLICATION
Deuteronomy 24:1 offers profound insights for contemporary believers, challenging us to reflect on the nature of marriage, divine law, and human brokenness. While the specific legal provisions are rooted in an ancient context, the underlying principles remain timeless. This passage reminds us that God, in His sovereignty and compassion, provides order and protection even when human actions fall short of His perfect will. It underscores the sanctity of marriage as a covenantal relationship, even as it acknowledges the tragic reality of its dissolution due to sin. For us, this means striving for marital fidelity and permanence, understanding that divorce is a concession to human failure, not God's ideal. It also calls us to extend grace and justice to those impacted by marital brokenness, reflecting God's own concern for the vulnerable. Ultimately, this verse compels us to seek God's wisdom in all our relationships, upholding His standards while ministering with compassion in a fallen world.

#### Questions for Reflection
* **How does God's regulation of divorce in Deuteronomy 24:1 reveal His character, particularly His justice and compassion, even in the face of human sin?**
* **In what ways does this ancient law challenge or affirm your understanding of marriage as a sacred covenant today?**
* **Considering Jesus' later commentary on this passage, how should believers balance God's ideal for marriage with the realities of human brokenness and the need for grace?**
* **What practical steps can individuals and the church take to uphold the sanctity of marriage while also ministering effectively to those who have experienced divorce?**

### FAQ
**Did Deuteronomy 24:1 command or encourage divorce?**

Answer: No, Deuteronomy 24:1 did not command or encourage divorce. Instead, it regulated an existing practice in ancient Israelite society. In a world where men could often dismiss their wives arbitrarily, this law imposed a crucial requirement: a formal, written "bill of divorcement." This requirement served to protect the woman by providing her with legal proof of her divorced status, enabling her to remarry and preventing her from being left destitute or accused of adultery. As Jesus later explained in [Matthew 19:8](/matthew/19-8 "Matthew 19:8 - Jesus' Teaching on Divorce"), Moses permitted divorce "because of the hardness of your hearts," indicating it was a concession to human sinfulness, not God's original ideal for marriage.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 24:1, while a legal provision for a fallen world, finds its ultimate Christ-centered fulfillment not in the endorsement of divorce, but in the revelation of God's steadfast love and the redemptive work of Christ. The "hardness of heart" that necessitated this law points to the pervasive sinfulness of humanity, a condition that only the gospel can truly address. Jesus, in His teachings on divorce (e.g., [Matthew 19:3-9](/matthew/19-3 "Matthew 19:3-9 - Jesus on Divorce") and [Mark 10:2-12](/mark/10-2 "Mark 10:2-12 - Jesus' Teaching on Marriage and Divorce")), re-establishes God's original, perfect design for marriage from [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - The Creation of Marriage") as a permanent, "one flesh" union, revealing that the Deuteronomic concession was due to human sin, not God's will. Furthermore, Christ Himself embodies the faithful Bridegroom who never divorces His bride, the Church ([Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25-27 - Christ's Love for the Church")). His ultimate sacrifice on the cross addresses the very "uncleanness" of humanity, offering forgiveness and reconciliation, thereby making possible a new covenant where hearts are transformed, and the ideal of faithful, enduring love can be pursued by those indwelt by the Spirit ([Ezekiel 36:26-27](/ezekiel/36-26 "Ezekiel 36:26-27 - A New Heart and Spirit")). Thus, while Deuteronomy 24:1 regulated human brokenness, Christ's coming provides the means for true healing and the restoration of God's perfect design for covenant relationships.

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

Matthew 19:7

They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?

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: and whoso marrieth her which is put away doth commit adultery.

Mark 10:4

And they said, Moses suffered to write a bill of divorcement, and to put [her] away.

Mark 10:12

And if a woman shall put away her husband, and be married to another, she committeth adultery.

Deuteronomy 22:13

¶ If any man take a wife, and go in unto her, and hate her,

Deuteronomy 22:19

And they shall amerce him in an hundred [shekels] of silver, and give [them] unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel: and she shall be his wife; he may not put her away all his days.

Jeremiah 3:8

And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also.