TRV
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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 24:5–13. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. Provision made for the preservation and confirmation of love between new-married people, Deu 24:5. This fitly follows upon the laws concerning divorce, which would be prevented if their affection to each other were well settled at first. If the husband were much abroad from his wife the first year, his love to her would be in danger of cooling, and of being drawn aside to others whom he would meet with abroad; therefore his service to his country in war, embassies, or other public business that would call him from home, shall be dispensed with, that he may cheer up the wife that he has taken. Note, 1. It is of great consequence that love be kept up between husband and wife, and that every thing be very carefully avoided which might make them strange one to another, especially at first; for in that relation, where there is not the love that should be, there is an inlet ready to abundance of guilt and grief. 2. One of the duties of that relation is to cheer up one another under the cares and crosses that happen, as helpers of each other's joy; for a cheerful heart does good like a medicine.
II.A law against man-stealing, Deu 24:7.
It was not death by the law of Moses to steal cattle or goods; but to steal a child, or a weak and simple man, or one that a man had in his power, and to make merchandize of him, this was a capital crime, and could not be expiated, as other thefts, by restitution - so much is a man better than a sheep, Mat 12:12. It was a very heinous offence, for,
1.It was robbing the public of one of its members.
2.It was taking away a man's liberty, the liberty of a free-born Israelite, which was next in value to his life.
3.It was driving a man out from the inheritance of the land, to the privileges of which he was entitled, and bidding him go serve other gods, as David complains against Saul, Sa1 26:19.
III.A memorandum concerning the leprosy, Deu 24:8, Deu 24:9.
1.The laws concerning it must be carefully observed. The laws concerning it we had, Lev 13:14. They are here said to be commanded to the priests and Levites, and therefore are not repeated in a discourse to the people; but the people are here charged, in case of leprosy, to apply to the priest according to the law, and to abide by his judgment, so far as it agreed with the law and the plain matter of fact. The plague of leprosy being usually a particular mark of God's displeasure for sin, he in whom the signs of it did appear ought not to conceal it, nor cut out the signs of it, nor apply to the physician for relief; but he must go to the priest, and follow his directions. Thus those that feel their consciences under guilt and wrath must not cover it, nor endeavour to shake off their convictions, but by repentance, and prayer, and humble confession, take the appointed way to peace and pardon.
2.The particular case of Miriam, who was smitten with leprosy for quarrelling with Moses, must not be forgotten. It was an explication of the law concerning the leprosy. Remember that, and, (1.) "Take heed of sinning after the similitude of her transgression, by despising dominions and speaking evil of dignities, lest you thereby bring upon yourselves the same judgment." (2.) "If any of you be smitten with a leprosy, expect not that the law should be dispensed with, nor think it hard to be shut out of the camp and so made a spectacle; there is no remedy: Miriam herself, though a prophetess and the sister of Moses, was not exempted, but was forced to submit to this severe discipline when she was under this divine rebuke." Thus David, Hezekiah, Peter, and other great men, when they had sinned, humbled themselves, and took to themselves shame and grief; let us not expect to be reconciled upon easier terms.
IV.Some necessary orders given about pledges for the security of money lent.
They are not forbidden to take such securities as would save the lender from loss, and oblige the borrower to be honest; but,
1.They must not take the millstone for a pledge (Deu 24:6), for with that they ground the corn that was to be bread for their families, or, if it were a public mill, with it the miller got his livelihood; and so it forbids the taking of any thing for a pledge by the want of which a man was in danger of being undone. Consonant to this is the ancient common law of England, which provides that no man be distrained of the utensils or instruments of his trade or profession, as the axe of a carpenter, or the books of a scholar, or beasts belonging to the plough, as long as there are other beasts of which distress may be made (Coke, 1 Inst. fol. 47). This teaches us to consult the comfort and subsistence of others as much as our own advantage. That creditor who cares not though his debtor and his family starve, nor is at all concerned what become of them, so he may but get his money or secure it, goes contrary, not only to the law of Christ, but even to the law of Moses too.
2.They must not go into the borrower's house to fetch the pledge, but must stand without, and he must bring it, Deu 24:10, Deu 24:11. The borrower (says Solomon) is servant to the lender; therefore lest the lender should abuse the advantage he has against him, and improve it for his own interest, it is provided that he shall take not what he pleases, but what the borrower can best spare. A man's house is his castle, even the poor man's house is so, and is here taken under the protection of the law.
3.That a poor man's bed-clothes should never be taken for a pledge, Deu 24:12, Deu 24:13. This we had before, Exo 22:26, Exo 22:27. If they were taken in the morning, they must be brought back again at night, which is in effect to say that they must not be taken at all. "Let the poor debtor sleep in his own raiment, and bless thee," that is, "pray for thee, and praise God for thy kindness to him." Note, Poor debtors ought to be sensible (more sensible than commonly they are) of the goodness of those creditors that do not take all the advantage of the law against them, and to repay their kindnesses by their prayers for them, when they are not in a capacity to repay it in any other way. "Nay, thou shalt not only have the prayers and good wishes of thy poor brother, but it shall be righteousness to thee before the Lord thy God," that is, "It shall be accepted and rewarded as an act of mercy to thy brother and obedience to thy God, and an evidence of thy sincere conformity to the law. Though it may be looked upon by men as an act of weakness to deliver up the securities thou hast for thy debt, yet it shall be looked upon by thy God as an act of goodness, which shall in no wise lose its reward."
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Summary
Deuteronomy 24:5 lays out a unique and compassionate legal provision within the Mosaic covenant, granting a newly married man a full year's exemption from military service and other public duties. This law profoundly underscores the divine priority placed on the foundational establishment of the family unit, ensuring a protected period of undisturbed intimacy, joy, and bonding for the nascent couple. It reflects God's profound wisdom in nurturing healthy marital relationships as the bedrock of a stable and flourishing society, allowing the husband to dedicate himself fully to his new wife and the cultivation of their shared life.
Context
Literary Context
Deuteronomy 24:5 is situated within a broader collection of miscellaneous laws (Deuteronomy 22-25) that detail various aspects of Israelite civil, social, and domestic life. This section follows Moses' recapitulation of the Ten Commandments and the covenant stipulations, serving as practical applications of the covenant principles for a people on the cusp of entering the Promised Land. Specifically, this verse appears among laws concerning marriage, divorce, and family integrity, demonstrating God's meticulous care for the social fabric of Israel. It immediately precedes laws regarding collateral and kidnapping, highlighting a consistent theme of justice, compassion, and the protection of vulnerable individuals and relationships within the community. The law's placement emphasizes that even in matters of national defense, the well-being of the individual family unit holds significant weight in God's economy.
Historical & Cultural Context
In ancient Israel, military service was often a communal obligation, and men were expected to participate in defensive or offensive campaigns. However, Israelite law, uniquely among ancient Near Eastern codes, included several exemptions from military duty, as seen in Deuteronomy 20:5-8. These exemptions were not based on weakness but on the recognition of significant life events that required a man's full presence and attention, such as building a new house, planting a vineyard, or, as here, taking a new wife. Marriage was not merely a private affair but a vital societal institution, crucial for procreation, the continuation of family lines, and the stability of the community. The first year of marriage was a critical period for establishing the home, solidifying the bond between husband and wife, and often for the beginning of a family. The cultural expectation was that the husband would provide for and protect his household, and this law facilitated that foundational role without the immediate burden of external obligations.
Key Themes
This verse powerfully contributes to several overarching themes in Deuteronomy. Firstly, it exemplifies God's compassion and wisdom in legislation, demonstrating a deep understanding of human needs and the practicalities of life. Unlike many ancient law codes that prioritized the state over the individual, God's law balances national needs with personal well-being. Secondly, it underscores the sacredness and foundational importance of marriage and family within Israelite society. The family unit is presented as the primary building block of the nation, deserving of protection and intentional cultivation. This aligns with the emphasis on covenant fidelity, which often manifests in healthy family relationships, as seen in the blessings and curses tied to obedience in Deuteronomy 28. Thirdly, the command to "cheer up his wife" highlights the theme of marital joy and mutual delight, emphasizing that marriage is not merely a legal contract or a means of procreation, but a relationship intended for companionship, happiness, and emotional flourishing. This echoes wisdom literature's call for spouses to find joy in one another, as in Proverbs 5:18.
Exposition and Analysis
Key Word Analysis
This adjective (H5355) signifies being "free," "exempt," or "at liberty." In this context, it specifically denotes freedom from service or obligation, particularly military duty or other public burdens. The word emphasizes a divinely mandated release from external pressures, allowing the man to be wholly dedicated to his domestic responsibilities during this crucial first year. It highlights the unique privilege and protection afforded to the newly married, ensuring they are "innocent" or "quit" of other duties.
This verb (H8055) means "to rejoice," "to be joyful," "to make glad," or "to cause to rejoice." It implies an active, intentional effort on the part of the husband to bring delight and happiness to his new wife. It's not a passive presence but a proactive engagement in fostering a joyful and celebratory atmosphere within their new home. This goes beyond mere provision and speaks to the emotional and relational dimensions of marriage, highlighting the husband's role in ensuring his wife's emotional flourishing.
Verse Breakdown
"When a man hath taken a new wife"
This clause establishes the specific condition for the law's application. The phrase "taken a new wife" (H3947 lâqach H2319 châdâsh H802 ʼishshâh) refers to the consummation of marriage, establishing a new household. The "newness" emphasizes the formative stage of the relationship, highlighting the critical importance of this initial period for the couple's bonding and establishment.
"he shall not go out to war"
This is the primary prohibition. The newly married man is explicitly exempted from military conscription or participation in any armed conflict (H6635 tsâbâʼ). This demonstrates a clear prioritization of the marital bond over national defense, a remarkable provision in a society where military readiness was paramount.
"neither shall he be charged with any business"
This expands the exemption beyond military service to include other public or civic duties that might take him away from home or burden him excessively. "Any business" (H1697 dâbâr) is broad, encompassing official responsibilities, public works, or anything that would distract him from his domestic focus. This ensures his full availability and attention to his new family.
"[but] he shall be free at home one year"
This specifies the duration and location of his exemption. For a full twelve months ("one year," H259 ʼechâd H8141 shâneh), he is to remain "at home" (H1004 bayith), indicating his primary sphere of activity and responsibility. The emphasis on "free" (H5355 nâqîy) reiterates his release from external obligations, dedicating this time exclusively to his new marital life.
"and shall cheer up his wife which he hath taken"
This is the positive command, stating the purpose of the exemption. The husband's freedom is not for idleness but for active engagement in cultivating joy and well-being for his wife. The repetition of "his wife which he hath taken" reinforces the specific object of his care and the unique bond being formed. This command elevates the emotional and relational health of the marriage to a divine mandate.
Literary Devices
Deuteronomy 24:5 employs several literary devices to convey its message with clarity and emphasis. The most prominent is Legal Prose, characterized by its direct, prescriptive, and unambiguous language. This style underscores the divine authority behind the command and leaves no room for misinterpretation regarding the husband's obligations and privileges. The verse also uses Repetition by reiterating "his wife which he hath taken," which serves to emphasize the specific object of the husband's care and the unique, personal nature of the marital bond. Furthermore, the law functions as a Paradigm or Model, setting a standard for the prioritization of family over other societal demands, a principle that transcends the specific ancient context. The contrast between "not go out to war" and "be free at home" creates a Juxtaposition that highlights the radical nature of this exemption and the profound value God places on the establishment of a secure and joyful marital foundation.
Theological and Thematic Connections
This unique law in Deuteronomy 24:5 reveals a profound theological truth: God is deeply concerned with the well-being and flourishing of human relationships, particularly the foundational institution of marriage. It demonstrates that divine law is not merely about prohibitions but also about positive provisions that foster human flourishing and societal stability. By prioritizing the newly formed family unit, God models compassionate governance and emphasizes that healthy families are the building blocks of a healthy nation. This principle underscores the sanctity of marriage as a covenantal bond, reflecting God's own faithfulness and care for His people. The law also highlights the importance of intentional investment in relationships, recognizing that strong foundations are crucial for long-term success and joy.
Reflection and Application
Deuteronomy 24:5, though rooted in ancient Israelite law, offers timeless principles for contemporary life and relationships. It challenges us to re-evaluate our priorities, asking whether we truly value and invest in the foundational relationships in our lives, particularly marriage. In a world often driven by career demands, external pressures, and endless distractions, this verse calls for intentionality and presence. It reminds us that cultivating joy, intimacy, and a secure environment within our homes is not an optional extra but a divinely endorsed priority. For married couples, it's a call to actively "cheer up" one another, to pursue mutual delight, and to protect the sacred space of their union from the encroaching demands of the outside world. For society, it's a reminder that strong families are the bedrock of communal health and that policies and practices should support, rather than undermine, the stability of homes.
Questions for Reflection
FAQ
Does this law apply to women, or only to men?
Deuteronomy 24:5 specifically addresses the newly married man, exempting him from military service and other public duties, and instructing him to "cheer up his wife." This reflects the patriarchal societal structure of ancient Israel, where men typically served in the military and were the primary public figures. While the direct application is to the husband, the underlying principle of prioritizing the marital bond and fostering joy within the new home is reciprocal. Both husband and wife are called to contribute to the well-being and happiness of their marriage, as seen in broader biblical teachings on mutual love and respect (e.g., Ephesians 5:21-33 and 1 Peter 3:7). The law's focus on the husband's exemption is to ensure his presence and dedication to the new family unit during a critical formative period.
Christ-Centered Fulfillment
Deuteronomy 24:5, with its compassionate provision for the newly married, finds its ultimate fulfillment and deeper meaning in the person and work of Jesus Christ. While the law provided a temporary, earthly exemption for the sake of marital flourishing, Christ offers eternal freedom and the ultimate "cheering up" for His bride, the Church. Just as the Israelite husband was to be "free at home one year" to dedicate himself to his wife, Christ, our heavenly Bridegroom, has freed us from the bondage of sin and the "business" of striving for righteousness, so that we might be wholly devoted to Him (Galatians 5:1). He did not merely abstain from war but conquered sin and death through His ultimate sacrifice, securing peace for His beloved (Colossians 1:20). The command to "cheer up his wife" foreshadows Christ's active pursuit of our joy and sanctification, continually nourishing and cherishing His Church (Ephesians 5:29). He is the one who truly makes us rejoice, filling our lives with gladness and establishing an eternal covenant of love and intimacy with His people, a relationship that transcends any earthly bond and will culminate in the joyous marriage supper of the Lamb (Revelation 19:7-9).