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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 24:1–4.
This is that permission which the Pharisees erroneously referred to as a precept, Mat 19:7, Moses commanded to give a writing of divorcement. It was not so; our Saviour told them that he only suffered it because of the hardness of their hearts, lest, if they had not had liberty to divorce their wives, they should have ruled them with rigour, and it may be, have been the death of them. It is probable that divorces were in use before (they are taken for granted, Lev 21:14), and Moses thought it needful here to give some rules concerning them. 1. That a man might not divorce his wife unless he found some uncleanness in her, Deu 24:1. It was not sufficient to say that he did not like her, or that he liked another better, but he must show cause for his dislike; something that made her disagreeable and unpleasant to him, though it might not make her so to another. This uncleanness must mean something less than adultery; for, for that, she was to die; and less than the suspicion of it, for in that case he might give her the waters of jealousy; but it means either a light carriage, or a cross froward disposition, or some loathsome sore or disease; nay, some of the Jewish writers suppose that an offensive breath might be a just ground for divorce. Whatever is meant by it, doubtless it was something considerable; so that their modern doctors erred who allowed divorce for every cause, though ever so trivial, Mat 19:3. 2. That it must be done, not by word of mouth, for that might be spoken hastily, but by writing, and that put in due form, and solemnly declared, before witnesses, to be his own act and deed, which was a work of time, and left room for consideration, that it might not be done rashly. 3. That the husband must give it into the hand of his wife, and send her away, which some think obliged him to endow her and make provision for her, according to her quality and such as might help to marry her again; and good reason he should do this, since the cause of quarrel was not her fault, but her infelicity. 4. That being divorced it was lawful for her to marry another husband, Deu 24:2. The divorce had dissolved the bond of marriage as effectually as death could dissolve it; so that she was as free to marry again as if her first husband had been naturally dead. 5. That if her second husband died, or divorced her, then still she might marry a third, but her first husband should never take her again (Deu 24:3, Deu 24:4), which he might have done if she had not married another; for by that act of her own she had perfectly renounced him for ever, and, as to him was looked upon as defiled, though not as to another person. The Jewish writers say that this was to prevent a most vile and wicked practice which the Egyptians had of changing wives; or perhaps it was intended to prevent men's rashness in putting away their wives; for the wife that was divorced would be apt, in revenge, to marry another immediately, and perhaps the husband that divorced her, how much soever he though to better himself by another choice, would find the next worse, and something in her more disagreeable, so that he would wish for his first wife again. "No" (says this law) "you shall not have her, you should have kept her when you had her." Note, It is best to be content with such things as we have, since changes made by discontent often prove for the worse. The uneasiness we know is commonly better, though we are apt to think it worse, than that which we do not know. By the strictness of this law God illustrates the riches of his grace in his willingness to be reconciled to his people that had gone a whoring from him. Jer 3:1, Thou hast played the harlot with many lovers, yet return again to me. For his thoughts and ways are above ours.
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Summary
Deuteronomy 24:4 concludes a pivotal passage on divorce and remarriage within the Mosaic Law, strictly prohibiting a man from remarrying his former wife if she has subsequently married another man and that second marriage has ended. This act is unequivocally declared an "abomination before the LORD," carrying the grave consequence of "causing the land to sin," thereby defiling the sacred inheritance God has given to Israel. The verse underscores the profound spiritual and communal implications of violating God's established order for marital covenants, emphasizing the irreversibility of certain actions and the interconnectedness of individual purity with the holiness of the land.
Context
Literary Context
This verse serves as the culmination of the legal stipulations regarding divorce introduced in Deuteronomy 24:1-3. The preceding verses outline the scenario where a man divorces his wife by writing her a certificate of divorce, and she then marries another man. The law in Deuteronomy 24:4 specifically addresses the prohibition of the first husband taking her back as his wife after she has been with another man. This sequence of laws is not an endorsement of divorce but a regulation of an existing practice, aiming to mitigate its potential abuses and establish clear boundaries, particularly concerning the woman's status and the sanctity of marital bonds within the community. The broader context of Deuteronomy 24 includes a series of diverse laws concerning social justice, community welfare, and ethical conduct, highlighting God's concern for order and purity in all aspects of Israelite life.
Historical & Cultural Context
In ancient Near Eastern societies, divorce was a common practice, typically initiated by the husband. While the Mosaic Law permitted divorce, it also introduced regulations that were often more protective of women than surrounding legal codes. The "certificate of divorce" (Deuteronomy 24:1) provided legal protection for the woman, preventing accusations of adultery and allowing her to remarry. The prohibition in Deuteronomy 24:4 likely aimed to prevent a chaotic "revolving door" of marriages and divorces, which could undermine social stability, lineage purity, and the dignity of women. It also addressed the concept of "defilement" incurred by the second marriage, which was seen as a permanent alteration of the woman's status in relation to her first husband, akin to a form of spiritual or ritual impurity that rendered the original bond irrecoverable. This law reinforced the seriousness of marriage as a covenant and sought to prevent a man from treating his wife as property to be discarded and reclaimed at will.
Key Themes
Deuteronomy 24:4 powerfully articulates several core themes central to the Deuteronomic covenant. Firstly, it underscores the sanctity and integrity of marriage as a foundational covenantal relationship. While divorce was permitted due to human hardness of heart (as Jesus later explained in Matthew 19:8), this law limits its consequences, emphasizing that certain actions create irreversible breaks. Secondly, the theme of holiness and purity of the land is prominent. The phrase "thou shalt not cause the land to sin" connects the moral actions of individuals directly to the spiritual state of the land God gave as an inheritance. This concept is echoed elsewhere in the Pentateuch, where the land is said to "vomit out" its inhabitants due to their defiling sins (e.g., Leviticus 18:25-28). Finally, the verse highlights the irreversibility of certain defilements and covenant breaches. Once a woman has entered a second marriage, her relationship with the first husband is considered fundamentally altered and "defiled" in a way that precludes restoration, reinforcing the gravity of covenantal commitments and their permanent implications.
Exposition and Analysis
Key Word Analysis
This primitive root signifies to be foul, especially in a ceremonial or moral sense, denoting contamination or uncleanness. In Deuteronomy 24:4, the woman is considered "defiled" not necessarily in a moral sense of personal sin, but in a legal and spiritual sense regarding her original marital bond. Her union with a second husband fundamentally altered her status, rendering her "unclean" or "impure" for her first husband. This defilement is about the breaking of the original, exclusive covenant bond, making its restoration an affront to divine order and purity.
This strong term denotes something utterly detestable, abhorrent, or repugnant to God. It is frequently used in the Old Testament for practices that violate God's fundamental moral and covenantal standards, such as idolatry and sexual perversions. Its application here to the remarriage of a former husband to his "defiled" wife underscores the severity of this act in God's eyes, placing it in the same category as other grave offenses that pollute the land and incur divine wrath. It signifies a profound violation of God's design for marriage and societal order.
This primitive root primarily means "to miss" a mark, and figuratively, "to sin." It encompasses concepts of forfeiting, lacking, or offending, and can causatively mean to lead astray or condemn. In the phrase "cause the land to sin," it highlights the profound spiritual consequence of violating God's law. The individual act of the prohibited remarriage is so grievous that it causes the land itself to become ceremonially or morally defiled, bearing the blame and incurring impurity, thus jeopardizing Israel's inheritance and relationship with God.
Verse Breakdown
"Her former husband, which sent her away, may not take her again to be his wife,"
This clause establishes the core prohibition. The man who initiated the divorce cannot reclaim his former wife. This is a direct command, laying down a strict legal boundary. The emphasis is on the "former husband" and his inability to re-establish a relationship that has been irrevocably broken by subsequent events.
"after that she is defiled;"
This specifies the condition under which the prohibition applies. The "defilement" occurs when she enters into a second marriage. This is the crucial turning point; once she has been united with another man, her status in relation to her first husband is permanently altered, rendering her "defiled" for him. This is not a judgment on her character but a legal and spiritual consequence of the broken covenant.
"for that [is] abomination before the LORD:"
This provides the divine rationale and severe judgment for violating the prohibition. The act of the first husband taking her back after her "defilement" is not merely a legal transgression but an "abomination"—something utterly repugnant to God. This elevates the law from a societal regulation to a divine imperative, rooted in God's holy character and His standards for purity and order.
"and thou shalt not cause the land to sin, which the LORD thy God giveth thee [for] an inheritance."
This clause highlights the far-reaching consequences of this "abomination." The individual act of violating this marital law is so grievous that it pollutes the very land of Israel. The land, as God's sacred inheritance, is sensitive to the moral and spiritual condition of its inhabitants. This phrase underscores the communal impact of individual sin and the interconnectedness between human obedience and the well-being of the promised land.
Literary Devices
The passage employs several literary devices to convey its profound message. It is primarily presented as Legal Prose, characteristic of the Deuteronomic code, with clear, prescriptive language and direct commands ("may not take," "shalt not cause"). The use of the strong theological term "Abomination" (תּוֹעֵבָה, tôwʻêbah) functions as a form of Hyperbole or Intensification, elevating the prohibition from a mere social regulation to a grave offense against God's holiness. This term carries immense theological weight, signaling divine disgust and the severe consequences of disobedience. Furthermore, the phrase "cause the land to sin" is a powerful instance of Personification, attributing moral agency to the land itself. The land is depicted as being capable of being defiled or "sinning" due to the actions of its inhabitants, emphasizing the deep spiritual connection between the people's covenant fidelity and the purity of their sacred inheritance. This serves as a warning against the communal repercussions of individual transgression, creating a sense of shared responsibility for the nation's spiritual health.
Theological and Thematic Connections
Deuteronomy 24:4 profoundly shapes our understanding of God's view on covenant, purity, and the consequences of human actions. It underscores that while God permitted divorce in ancient Israel due to the hardness of human hearts, He simultaneously established boundaries to preserve the sanctity of marriage and prevent marital chaos. The prohibition against a former husband remarrying his "defiled" wife highlights the irreversible nature of certain covenant breaches and the profound spiritual implications of actions that alter fundamental relationships. This law reveals God's commitment to order, His abhorrence of spiritual defilement, and the deep connection He draws between the moral conduct of His people and the holiness of the land He has given them. It is a testament to God's desire for a pure and ordered society that reflects His own character.
Reflection and Application
Deuteronomy 24:4, though set in a specific ancient legal context, offers enduring principles for contemporary believers. It challenges us to consider the profound weight of our commitments, particularly within sacred covenants like marriage. The "defilement" described here reminds us that some actions, once taken, create spiritual and relational realities that cannot simply be undone or ignored. It calls us to a deeper understanding of the ripple effect of our choices, recognizing that personal sin can have communal and even environmental consequences, metaphorically "causing the land to sin." This verse encourages a high view of marriage as a covenantal bond, urging us to pursue purity, fidelity, and integrity in all our relationships. It is a sober reminder that God is a God of order and holiness, and His standards are not arbitrary but are designed for our flourishing and the well-being of the communities we inhabit. We are called to live in a manner that honors Him, recognizing that our actions have implications far beyond ourselves.
Questions for Reflection
FAQ
Does this verse mean that divorce is always an "abomination" in God's eyes?
Not directly. Deuteronomy 24:4 does not declare divorce itself an "abomination." Instead, the "abomination" refers specifically to the act of a man remarrying his former wife after she has been married to another man and that second marriage has ended. The preceding verses (Deuteronomy 24:1-3) describe the legal process of divorce in ancient Israel, which was permitted, albeit regulated. Jesus later clarified in Matthew 19:8 that Moses permitted divorce "because of your hardness of heart," not because it was God's original ideal. The "abomination" in Deuteronomy 24:4 is about the specific violation of the permanent alteration of the marital bond once a second marriage has occurred, preventing a chaotic and defiling back-and-forth.
Christ-Centered Fulfillment
While Deuteronomy 24:4 addresses a specific legal prohibition within the Old Covenant, its underlying principles find profound Christ-centered fulfillment. The concept of "defilement" and "abomination" for violating a covenantal bond points to the absolute purity and holiness required by God, a standard no human can perfectly meet. This law, like the entire Mosaic Law, reveals the depth of human sin and the impossibility of achieving righteousness through adherence to external regulations. Jesus, in His teaching on divorce in Matthew 5:31-32 and Matthew 19:3-9, goes beyond the letter of the Deuteronomic law, restoring God's original design for marriage as a lifelong, indissoluble union, effectively raising the standard and exposing the sinfulness of divorce itself, save for specific circumstances. Furthermore, the idea of "causing the land to sin" foreshadows the ultimate spiritual defilement of humanity by sin, which could only be cleansed by a perfect sacrifice. Christ, the Lamb of God, became "defiled" (made sin) on our behalf, taking upon Himself the "abomination" of our transgressions, so that we might be made righteous and reconciled to God (2 Corinthians 5:21). Through His new covenant, He offers not merely external regulations but a transformed heart, enabling true purity and fidelity that transcends the limitations of the old law (Hebrews 8:10). The ultimate fulfillment lies in Christ's perfect restoration of covenant relationship, making us, His church, a pure and undefiled bride, forever united with Him (Ephesians 5:25-27).