Deuteronomy 24:7

KJV

If a man be found stealing any of his brethren of the children of Israel, and maketh merchandise of him, or selleth him; then that thief shall die; and thou shalt put evil away from among you.

KJV (with Strong's)

If a man {H376} be found {H4672} stealing {H1589} any {H5315} of his brethren {H251} of the children {H1121} of Israel {H3478}, and maketh merchandise {H6014} of him, or selleth {H4376} him; then that thief {H1590} shall die {H4191}; and thou shalt put {H1197} evil {H7451} away {H1197} from among {H7130} you.

Complete Jewish Bible

"If a man kidnaps any of his brothers, fellow members of the community of Isra'el, and makes him his slave or sells him, that kidnapper must die; in this way you will put an end to such wickedness among you.

Berean Standard Bible

If a man is caught kidnapping one of his Israelite brothers, whether he treats him as a slave or sells him, the kidnapper must die. So you must purge the evil from among you.

American Standard Version

If a man be found stealing any of his brethren of the children of Israel, and he deal with him as a slave, or sell him; then that thief shall die: so shalt thou put away the evil from the midst of thee.

Commentary

### SUMMARY
Deuteronomy 24:7 delivers a severe legal decree against the kidnapping and enslavement of a fellow Israelite, mandating capital punishment for anyone found guilty of such a heinous act. This law profoundly underscores God's unwavering commitment to human liberty and inherent dignity within the covenant community, elevating personal freedom far above any material possession. The verse concludes with a powerful imperative for the community to purge this profound evil from their midst, emphasizing the collective responsibility to uphold divine justice and maintain moral purity in the land.

### CONTEXT
* **Literary Context:** This verse is strategically placed within a broader collection of civil, social, and moral statutes in Deuteronomy (chapters 22-25), which serve to outline the practical implications of Israel's covenant relationship with Yahweh. These laws, ranging from family relations and sexual purity to property rights and fair treatment of the vulnerable, are not merely arbitrary rules but are designed to cultivate a righteous and holy society distinct from surrounding nations. Deuteronomy 24:7 stands out due to the extreme severity of its prescribed punishment—death—which immediately signals its profound gravity. Unlike laws addressing mere property theft, which typically require restitution, this law targets a crime against personhood itself. Its inclusion within a block of legislation focused on justice and the protection of individual rights underscores its foundational role in establishing a society where human dignity is paramount, reflecting the very character of God.
* **Historical & Cultural Context:** In the ancient Near East, various forms of servitude and slavery were widespread, often resulting from debt, warfare, or criminal penalties. However, the Israelite legal code, as revealed through Moses, introduced revolutionary distinctions and protections, particularly regarding the treatment of fellow Israelites. Unlike neighboring cultures where the outright kidnapping and sale of individuals might be tolerated or even legal, Israelite law emphatically condemned "manstealing" (kidnapping for enslavement) as a capital offense. This radical prohibition directly stemmed from Israel's foundational experience of liberation from brutal slavery in Egypt. Having been redeemed by God from bondage, they were to be a people who valued freedom and never inflicted such dehumanization upon their own "brethren." This law served as a powerful reminder of their unique identity as God's liberated people and set a moral standard far exceeding the norms of their time.
* **Key Themes:** The central theme illuminated by this verse is the **Sanctity of Human Liberty and Dignity**. To steal a person and reduce them to "merchandise" was considered the ultimate violation of their God-given personhood, echoing the profound truth that [humanity is created in the very image of God](/genesis/1-27 "Genesis 1:27 - Humanity Created in God's Image"). This law elevates human life and freedom far above material possessions. Another critical theme is **Absolute Justice and Divine Judgment**. The prescribed penalty of death signifies the extreme gravity of the offense, indicating that manstealing was not merely a property crime but a direct assault on the very fabric of human dignity and covenant relationships. It was an act that deserved the severest possible judgment, serving as both a powerful deterrent and a clear declaration of God's righteous character. Finally, the verse highlights the **Purity and Holiness of the Community**. The concluding phrase, "and thou shalt put evil away from among you," emphasizes the communal responsibility to maintain moral and spiritual purity. Such a heinous crime was considered a defilement that required complete eradication to preserve the nation's holiness and covenant standing before God. This concept of purging evil is a recurring motif in Deuteronomy for capital crimes, as seen in cases of [idolatry or rebellion against authority](/deuteronomy/17-7 "Deuteronomy 17:7 - Putting Evil Away for Idolatry").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Stealing (Hebrew, _gânab'_):** While this verb (H1589) typically refers to the clandestine theft of property, its application here to a person highlights the extreme nature of the crime. It implies a deceitful act of taking something that does not belong to the thief. When applied to a human being, it underscores the profound violation of personhood, treating a free individual as mere chattel to be appropriated. The act is secretive and illicit, undermining the very foundation of trust and community.
* **Maketh merchandise of him (Hebrew, _ʻâmar'_):** This verb (H6014), though sometimes meaning "to heap" or "to chastise," is used here in its denominative sense "to make merchandise of." It describes the act of reducing a human being to an object of trade or profit, subjecting them to forced labor or exploitation. This emphasizes the dehumanizing aspect of the crime, where a person's inherent worth is stripped away, and they are treated as a commodity to be bought and sold, much like goods in a market.
* **Put evil away (Hebrew, _bâʻar'_):** The verb (H1197) means "to kindle, i.e., consume (by fire or by eating)" or "to bring (put, take) away, burn, (cause to) eat (up), feed, heat, kindle, set (on fire), waste." In this context, it denotes a thorough and decisive purging or eradication. It indicates that such wickedness was intolerable and had to be completely eliminated from the community's midst, as if burning out a defiling impurity. This is not merely about punishment but about cleansing the community from a corrupting presence that threatens its covenant relationship with God and its moral integrity.

#### Verse Breakdown
* **"If a man be found stealing any of his brethren of the children of Israel,"**: This opening clause establishes the specific nature of the crime and the identity of the victim. It refers to the clandestine abduction or seizure of a fellow Israelite, a member of the covenant community. The phrase "his brethren of the children of Israel" profoundly emphasizes the betrayal of familial and communal bonds inherent in the act, making it an offense not just against an individual but against the very fabric of Israelite society and its shared heritage as God's redeemed people.
* **"and maketh merchandise of him, or selleth him;"**: This specifies the intent and outcome of the theft: the transformation of a human being into a commodity for profit or exploitation. "Maketh merchandise of him" implies treating the person as property, subjecting them to forced labor or control, while "selleth him" refers to the act of transferring ownership for financial gain, effectively enslaving them. These actions are the ultimate affront to human dignity and freedom, reducing a person created in God's image to an economic chattel.
* **"then that thief shall die;"**: This prescribes the capital punishment for the crime. The severity of the penalty reflects the extreme gravity of manstealing in God's eyes. It is not merely a crime against property or even against a person's physical well-being, but a crime against their very essence, their God-given liberty and image-bearing status. The death penalty serves as a powerful deterrent and a clear declaration of divine justice, underscoring that such an act is an assault on God's design for humanity.
* **"and thou shalt put evil away from among you."**: This concluding phrase articulates the communal imperative and the theological rationale behind the severe punishment. The act of manstealing is identified as "evil" (H7451, _raʻ_), a moral corruption that defiles the entire community. The command to "put away" (H1197, _bâʻar_) signifies a thorough purging, a complete eradication of this wickedness, ensuring the nation's holiness and maintaining its covenant standing before God. It implies a collective responsibility to uphold justice and moral purity, demonstrating Israel's commitment to God's righteous standards.

#### Literary Devices
Deuteronomy 24:7 employs a **Legal Formula** characteristic of ancient Near Eastern law codes, presenting a conditional clause ("If a man be found...") followed by a precise, unequivocal consequence ("then that thief shall die..."). This structure lends immense authority and clarity to the statute, leaving no room for ambiguity regarding the severity of the offense. The concluding phrase, "and thou shalt put evil away from among you," functions as a powerful **Didactic Imperative**, transcending mere legal prescription to convey a broader theological principle and communal responsibility. It emphasizes the moral purity required of the covenant people and the necessity of actively removing defiling elements from their midst. Furthermore, the stark **Juxtaposition** between the inherent value of human life and the reduction of a person to "merchandise" or a commodity powerfully underscores the abhorrence of the crime, highlighting the profound violation of human dignity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 24:7 powerfully articulates God's profound value for human life and liberty, rooted in the foundational truth that humanity is created in His image. This law is not merely a social regulation but a profound theological statement about the inherent dignity of every individual, particularly within the covenant community. It vividly reflects God's own character as the great Liberator who freed Israel from the oppressive bondage of Egypt, thereby establishing a moral precedent that His people should never inflict such a dehumanizing experience upon one another. The severity of the punishment underscores that manstealing is an offense not only against the victim but against God Himself, a direct assault on His design for humanity and the sanctity of His covenant. It calls the community to active participation in upholding divine justice and maintaining the purity necessary for their ongoing relationship with a holy God, ensuring that the nation truly reflects His righteousness.

* [Exodus 21:16](/exodus/21-16 "Law Against Manstealing")
* [1 Timothy 1:9-10](/1_timothy/1-10 "Law for the Lawless, Including Manstealers")
* [Leviticus 25:39-43](/leviticus/25-39 "Laws Regarding Hebrew Servants")

### REFLECTION AND APPLICATION
Deuteronomy 24:7 resonates with profound contemporary relevance, serving as a timeless declaration of God's abhorrence for any system or act that dehumanizes individuals, reduces them to property, or deprives them of their fundamental freedom. In an age where human trafficking, forced labor, and modern slavery persist on a global scale, this ancient law stands as a clear biblical mandate for justice and liberation. It challenges believers and societies today to recognize and defend the inherent worth and freedom of every person, created in God's image, regardless of their background, ethnicity, or socioeconomic status. Our faith calls us not only to condemn such evils but also to actively work against them, advocating for the vulnerable, supporting organizations that combat trafficking, and promoting just laws that protect human dignity. The command to "put evil away from among you" extends to our collective responsibility to identify and dismantle systems of exploitation, ensuring that our communities reflect God's righteous character and commitment to human flourishing, striving for a world where all people can experience the freedom and dignity God intends.

#### Questions for Reflection
* **How does the severity of the punishment for manstealing in Deuteronomy 24:7 inform our understanding of human dignity in God's eyes?**
* **In what ways do modern forms of exploitation, such as human trafficking or forced labor, echo the ancient crime condemned in this verse, and how should the Church respond?**
* **What practical steps can individuals and communities take today to "put evil away from among you" in relation to issues of human dignity and exploitation?**
* **How does our own experience of freedom in Christ compel us to advocate for the freedom and dignity of others, especially the marginalized and oppressed?**

### FAQ
**Why is the punishment for stealing a person so much more severe than for stealing property?**

Answer: The severe punishment of death for manstealing, as opposed to restitution for property theft, highlights the immeasurable value God places on human life and liberty. Stealing property is a violation of material possessions, which can be replaced or compensated for. However, stealing a person is a fundamental assault on their God-given dignity, freedom, and identity as an image-bearer of God. It reduces a human being, who possesses inherent worth and personhood, to a mere commodity, which is an ultimate affront to their sacred status. This distinction underscores that human life and freedom are sacred and irreplaceable, far surpassing the value of any material possession. The law reflects God's character as the great Liberator who brought Israel out of slavery, emphasizing that no Israelite should ever again be subjected to such dehumanization by another.

**How does this law relate to the concept of slavery or servitude found elsewhere in the Old Testament?**

Answer: Deuteronomy 24:7 specifically condemns the act of kidnapping and selling a fellow Israelite into slavery, distinguishing it sharply from other forms of temporary servitude or indentured labor that existed in ancient Israel. While the Old Testament does contain regulations for various forms of servitude (e.g., [Exodus 21:2-11](/exodus/21-2 "Laws for Hebrew Servants") and [Leviticus 25:39-46](/leviticus/25-39 "Laws for Hebrew and Foreign Servants")), these were typically temporary arrangements for debt relief or economic hardship, and they came with significant protections and rights for the servants, including mandatory release after a set period or in the Year of Jubilee. Manstealing, however, was an act of pure exploitation, stripping a person of their freedom through force or deceit, and it carried the death penalty because it was a direct violation of God's covenant and the inherent dignity of His people. It was never a legitimate means of acquiring a servant and was unequivocally condemned as a capital offense.

**What does "thou shalt put evil away from among you" mean for believers today?**

Answer: The command to "put evil away from among you" is a powerful call to collective moral responsibility for believers today. It means actively identifying and confronting injustices and moral corruptions within our communities, especially those that dehumanize, exploit, or oppress others. This includes not only condemning acts like human trafficking but also working to dismantle systemic evils, advocating for the vulnerable, and promoting righteousness in all spheres of society, from personal ethics to public policy. It implies a commitment to spiritual and ethical purity, recognizing that God desires a people who reflect His justice and holiness in every aspect of their lives. It calls us to be agents of change, ensuring that our actions and our communal life align with God's high regard for human dignity and freedom, actively participating in the removal of all that is contrary to His character.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 24:7, with its fierce condemnation of manstealing and its profound emphasis on human liberty, finds its ultimate fulfillment and deepest meaning in the person and redemptive work of Jesus Christ. The law highlights the profound evil of human bondage and exploitation, a reality that points to a deeper spiritual truth: humanity's universal enslavement to sin. Just as the law in Deuteronomy sought to liberate the physically enslaved, Christ came to set the captives free from the spiritual bondage of sin and death, a far greater form of slavery that affects all humanity ([Romans 6:6](/romans/6-6 "Our Old Self Crucified with Christ")). Jesus declared His messianic mission to "proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed" ([Luke 4:18-19](/luke/4-18 "Jesus' Mission to the Oppressed"), quoting [Isaiah 61:1](/isaiah/61-1 "The Spirit of the Lord is Upon Me")), thereby identifying Himself as the ultimate Liberator. He purchased our freedom not with silver or gold, but with His own precious blood, redeeming us from the futile way of life inherited from our ancestors ([1 Peter 1:18-19](/1_peter/1-18 "Redeemed by Christ's Blood")). Through His sacrifice, He broke the chains of our spiritual slavery, giving us true freedom in Him ([John 8:36](/john/8-36 "If the Son Sets You Free")). Furthermore, the command to "put evil away from among you" is ultimately fulfilled in Christ's work of purification. He not only forgives our sins but empowers us by His Spirit to live lives free from the dominion of sin, progressively putting away the evil within us and among us as His body ([Colossians 1:13-14](/colossians/1-13 "Delivered from the Domain of Darkness")). In Christ, all believers are united as one, with no distinction between "Jew or Gentile, slave or free," for all are equally valued and liberated in Him ([Galatians 3:28](/galatians/3-28 "No Jew or Gentile, Slave or Free in Christ")). Thus, the spirit of Deuteronomy 24:7, valuing human dignity and abhorring exploitation, finds its perfect embodiment and redemptive power in the liberating grace of Jesus, who frees us from all forms of bondage—both spiritual and, through His followers, physical.

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

Exodus 21:16

And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.

Exodus 22:1

¶ If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep.

Exodus 22:4

If the theft be certainly found in his hand alive, whether it be ox, or ass, or sheep; he shall restore double.

1 Timothy 1:10

For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;

Revelation 18:13

And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.

Deuteronomy 19:19

Then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you.

Ezekiel 27:13

Javan, Tubal, and Meshech, they [were] thy merchants: they traded the persons of men and vessels of brass in thy market.