TRV
Study This Verse
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 24:7 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. 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.
Exposition and Analysis
Key Word Analysis
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.
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.
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.
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
FAQ
Why is the punishment for stealing a person so much more severe than for stealing property?
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?
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 and Leviticus 25:39-46), 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?
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). 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, quoting Isaiah 61:1), 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). Through His sacrifice, He broke the chains of our spiritual slavery, giving us true freedom in Him (John 8:36). 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). 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). 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.