Deuteronomy · Chapter 24

V. 1. Some uncleanness-Some hateful thing, some distemper of body or quality of mind not observed before marriage: or some light carriage, as this phrase commonly signifies, but not amounting to adultery. Let him write-This is not a command as some of the Jews understood it, nor an allowance and approbation, but merely a permission of that practice for prevention of greater mischiefs, and this only until the time of reformation, till the coming of the Messiah when things were to return to their first institution and purest condition.

Verse 1. Some uncleanness] Any cause of dislike, for this great latitude of meaning the fact itself authorizes us to adopt, for it is certain that a Jew might put away his wife for any cause that seemed good to himself; and so hard were their hearts, that Moses suffered this; and we find they continued this practice even to the time of our Lord, who strongly reprehended them on the account, and showed that such license was wholly inconsistent with the original design of marriage; see Matthew 5:31, &c.; Matthew 19:3, &c., and the notes there.

Verse 1. Some uncleanness — Some hateful thing, some distemper of body, or quality of mind, not observed before marriage: or some light carriage, as this phrase commonly signifies, but not amounting to adultery. Let him write — This is not a command, as some of the Jews understood it, nor an allowance and approbation, but merely a permission of that practice for prevention of greater mischiefs, and this only until the time of reformation, till the coming of the Messiah, when things were to return to their first institution and purest condition.

Verse 1. Some uncleanness; not adultery, but leprosy, secret infirmities, or insupportable wickedness. Moses, says our Saviour; because of the hardness of your hearts, suffered you to put away your wives; but from the beginning it was not so. The magistrates executing the writing, would no doubt see the woman invested with all her property, or provided with a maintenance. With us a man may put away his wife for adultery, but he cannot marry another without leave from parliament. Among the Jews divorce was merely permitted, as the less of two evils. Matthew 19:7. Malachi 2:16.

DIRECTIONS IN REFERENCE TO THE MATTER OF DIVORCE, 1-4.

Moses does not here give the husband the right to put away his wife. The privilege of divorce is assumed as a custom already in vogue. The provision here made is, “If a man married a wife, and he put her away with a letter of divorce because she did not please him any longer, and the divorced woman married another man, and he either put her away in the same manner or died, the first husband could not take her as his wife again.” — Keil. The letter of divorce was her proof that the marriage had been legally dissolved, and that she was at liberty to marry again. No doubt, there had been instances where parties who had been thus separated wished to be again united in marriage, even after the divorced wife had been married to another husband. But if it were enacted, as it here is, that the wife who had been put aside could never again be married to the same husband, he would consider the matter carefully before he demanded a separation.

The whole passage may be translated as follows: “If a man hath taken a wife, and it come to pass that she find no favour in his eyes because he has found some blemish in her, and given her a bill of divorcement and given it into her hand and sent her forth from his house, and if she has departed out of his house and become another man’s wife, and if the latter husband hate her and give her a bill of divorcement and give it into her hand and send her forth from his house, or if the latter husband who took her as his wife die, the former husband who sent her away cannot take her again as a wife.”

1. Some uncleanness in her — The meaning of the expression rbd twr[, which our translators have rendered some uncleanness, as an occasion for divorce, was disputed among the Jewish rabbins. One school, that of Hillel, explained it in the spirit of the question addressed to the Saviour by the Pharisees (Matthew 19:3) for every cause, and held that a man could divorce his wife for any disgust that he felt toward her, or even if he saw another woman that pleased him more. But the school of Schammai held it to mean that divorce could take place only in cases of unchastity. Divorce is still very common among the Jews in the East. In a single year there were sixteen cases of divorce in the small Jewish population of Jerusalem. A Jew may divorce his wife for any cause, he himself being the sole judge. But to prevent divorces in a sudden fit of spleen, the bill of divorce must have the concurrence of three rabbins and be written on ruled vellum containing neither more nor less that twelve lines; and it must be given in the presence of ten witnesses. See FARRAR’S Life of Christ, vol. ii, p. 153.

DIRECTIONS IN REFERENCE TO THE MATTER OF DIVORCE, 1-4.

Moses does not here give the husband the right to put away his wife. The privilege of divorce is assumed as a custom already in vogue. The provision here made is, “If a man married a wife, and he put her away with a letter of divorce because she did not please him any longer, and the divorced woman married another man, and he either put her away in the same manner or died, the first husband could not take her as his wife again.” — Keil. The letter of divorce was her proof that the marriage had been legally dissolved, and that she was at liberty to marry again. No doubt, there had been instances where parties who had been thus separated wished to be again united in marriage, even after the divorced wife had been married to another husband. But if it were enacted, as it here is, that the wife who had been put aside could never again be married to the same husband, he would consider the matter carefully before he demanded a separation.

The whole passage may be translated as follows: “If a man hath taken a wife, and it come to pass that she find no favour in his eyes because he has found some blemish in her, and given her a bill of divorcement and given it into her hand and sent her forth from his house, and if she has departed out of his house and become another man’s wife, and if the latter husband hate her and give her a bill of divorcement and give it into her hand and send her forth from his house, or if the latter husband who took her as his wife die, the former husband who sent her away cannot take her again as a wife.”

1. Some uncleanness in her — The meaning of the expression rbd twr[, which our translators have rendered some uncleanness, as an occasion for divorce, was disputed among the Jewish rabbins. One school, that of Hillel, explained it in the spirit of the question addressed to the Saviour by the Pharisees (Matthew 19:3) for every cause, and held that a man could divorce his wife for any disgust that he felt toward her, or even if he saw another woman that pleased him more. But the school of Schammai held it to mean that divorce could take place only in cases of unchastity. Divorce is still very common among the Jews in the East. In a single year there were sixteen cases of divorce in the small Jewish population of Jerusalem. A Jew may divorce his wife for any cause, he himself being the sole judge. But to prevent divorces in a sudden fit of spleen, the bill of divorce must have the concurrence of three rabbins and be written on ruled vellum containing neither more nor less that twelve lines; and it must be given in the presence of ten witnesses. See FARRAR’S Life of Christ, vol. ii, p. 153.

Verse 3. And write her a bill of divorcement] These bills, though varying in expression, are the same in substance among the Jews in all places. The following, collected from Maimonides and others, is a general form, and contains all the particulars of such instruments. The reader who is curious may find a full account of divorces in the Biblioth. Rab. of Bartolocci, and the following form in that work, vol. iv., p. 550. “In —— day of the week, or day —— of the month A., in —— year from the creation of the world, or from the supputation (of Alexander) after the account that we are accustomed to count by, here, in the place B., I, C., the son of D., of the place B., (or if there be any other name which I have, or my father hath had, or which my place or my father’s place hath had,) have voluntarily, and with the willingness of my soul, without constraint, dismissed, and left, and put away thee, even thee, E., the daughter of F., of the city G., (or if thou have any other name or surname, thou or thy father, or thy place or thy father’s place,) who hast been my wife heretofore; but now I dismiss thee, and leave thee, and put thee away, that thou mayest be free, and have power over thy own life, to go away to be married to any man whom thou wilt; and that no man be refused of thine hand, for my name, from this day and for ever. And thus thou art lawful for any man; and this is unto thee, from me, a writing of divorcement, and book (instrument) of dismission, and an epistle of putting away; according to the Law of Moses and Israel.

A., son of B., witness.

C., son of D., witness.”

DIRECTIONS IN REFERENCE TO THE MATTER OF DIVORCE, 1-4.

Moses does not here give the husband the right to put away his wife. The privilege of divorce is assumed as a custom already in vogue. The provision here made is, “If a man married a wife, and he put her away with a letter of divorce because she did not please him any longer, and the divorced woman married another man, and he either put her away in the same manner or died, the first husband could not take her as his wife again.” — Keil. The letter of divorce was her proof that the marriage had been legally dissolved, and that she was at liberty to marry again. No doubt, there had been instances where parties who had been thus separated wished to be again united in marriage, even after the divorced wife had been married to another husband. But if it were enacted, as it here is, that the wife who had been put aside could never again be married to the same husband, he would consider the matter carefully before he demanded a separation.

The whole passage may be translated as follows: “If a man hath taken a wife, and it come to pass that she find no favour in his eyes because he has found some blemish in her, and given her a bill of divorcement and given it into her hand and sent her forth from his house, and if she has departed out of his house and become another man’s wife, and if the latter husband hate her and give her a bill of divorcement and give it into her hand and send her forth from his house, or if the latter husband who took her as his wife die, the former husband who sent her away cannot take her again as a wife.”

1. Some uncleanness in her — The meaning of the expression rbd twr[, which our translators have rendered some uncleanness, as an occasion for divorce, was disputed among the Jewish rabbins. One school, that of Hillel, explained it in the spirit of the question addressed to the Saviour by the Pharisees (Matthew 19:3) for every cause, and held that a man could divorce his wife for any disgust that he felt toward her, or even if he saw another woman that pleased him more. But the school of Schammai held it to mean that divorce could take place only in cases of unchastity. Divorce is still very common among the Jews in the East. In a single year there were sixteen cases of divorce in the small Jewish population of Jerusalem. A Jew may divorce his wife for any cause, he himself being the sole judge. But to prevent divorces in a sudden fit of spleen, the bill of divorce must have the concurrence of three rabbins and be written on ruled vellum containing neither more nor less that twelve lines; and it must be given in the presence of ten witnesses. See FARRAR’S Life of Christ, vol. ii, p. 153.

V. 4. May not-This is the punishment of his levity and injustice in putting her away without sufficient cause, which by this offer he now acknowledgeth. Defiled-Not absolutely, as if her second marriage were a sin, but with respect to her first husband, to whom she is as a defiled or unclean woman, that is, forbidden things; forbidden are accounted and called unclean, Judges 13:7, because they may no more be touched or used than an unclean thing. Thou shalt not cause the land to sin-Thou shalt not suffer such lightness to be practised, lest the people be polluted, and the land defiled and accursed by that means.

Verse 4. She is defiled] Does not this refer to her having been divorced, and married in consequence to another? Though God, for the hardness of their hearts, suffered them to put away their wives, yet he considered all after-marriages in that case to be pollution and defilement; and it is on this ground that our Lord argues in the places referred to above, that whoever marries the woman that is put away is an adulterer: now this could not have been the case if God had allowed the divorce to be a legal and proper separation of the man from his wife; but in the sight of God nothing can be a legal cause of separation but adultery on either side. In such a case, according to the law of God, a man may put away his wife, and a wife may put away her husband; (see Matthew 19:9;) for it appears that the wife had as much right to put away her husband as the husband had to put away his wife, see Mark 10:12.

Verse 4. Her former husband may not take her again — This is the punishment of his levity and injustice in putting her away without sufficient cause, which, by this offer, he now acknowledgeth. Defiled — Not absolutely, as if her second marriage were a sin, but with respect to her first husband, to whom she is as a defiled or unclean woman; that is, forbidden; for things forbidden are accounted and called unclean, (Judges 13:7,) because they may no more be touched or used than an unclean thing. Thou shalt not cause the land to sin — Thou shalt not suffer such lightness to be practised, lest the people be polluted, and the land defiled and accursed by that means.

DIRECTIONS IN REFERENCE TO THE MATTER OF DIVORCE, 1-4.

Moses does not here give the husband the right to put away his wife. The privilege of divorce is assumed as a custom already in vogue. The provision here made is, “If a man married a wife, and he put her away with a letter of divorce because she did not please him any longer, and the divorced woman married another man, and he either put her away in the same manner or died, the first husband could not take her as his wife again.” — Keil. The letter of divorce was her proof that the marriage had been legally dissolved, and that she was at liberty to marry again. No doubt, there had been instances where parties who had been thus separated wished to be again united in marriage, even after the divorced wife had been married to another husband. But if it were enacted, as it here is, that the wife who had been put aside could never again be married to the same husband, he would consider the matter carefully before he demanded a separation.

The whole passage may be translated as follows: “If a man hath taken a wife, and it come to pass that she find no favour in his eyes because he has found some blemish in her, and given her a bill of divorcement and given it into her hand and sent her forth from his house, and if she has departed out of his house and become another man’s wife, and if the latter husband hate her and give her a bill of divorcement and give it into her hand and send her forth from his house, or if the latter husband who took her as his wife die, the former husband who sent her away cannot take her again as a wife.”

1. Some uncleanness in her — The meaning of the expression rbd twr[, which our translators have rendered some uncleanness, as an occasion for divorce, was disputed among the Jewish rabbins. One school, that of Hillel, explained it in the spirit of the question addressed to the Saviour by the Pharisees (Matthew 19:3) for every cause, and held that a man could divorce his wife for any disgust that he felt toward her, or even if he saw another woman that pleased him more. But the school of Schammai held it to mean that divorce could take place only in cases of unchastity. Divorce is still very common among the Jews in the East. In a single year there were sixteen cases of divorce in the small Jewish population of Jerusalem. A Jew may divorce his wife for any cause, he himself being the sole judge. But to prevent divorces in a sudden fit of spleen, the bill of divorce must have the concurrence of three rabbins and be written on ruled vellum containing neither more nor less that twelve lines; and it must be given in the presence of ten witnesses. See FARRAR’S Life of Christ, vol. ii, p. 153.

V. 5. Business-Any publick office or employment, which may cause an absence from or neglect of his wife. One year-That their affections may be firmly settled, so as there may be no occasions for the divorces last mentioned.

Verse 5. When a man hath taken a new wife] Other people made a similar provision for such circumstances. Alexander ordered those of his soldiers who had married that year to spend the winter with their wives, while the army was in winter quarters. See Arrian, lib. i.

Verse 5. Business — Any public office or employment, which may cause an absence from or neglect of his wife. One year — That their affections may be firmly settled, so as there may be no occasion for the divorces last mentioned.

Ver. 5. One year, that he may form a family establishment. Then if he afterwards fell in war, he might leave a son to inherit his lot of land. Surely this law was just and humane.

5. When a man hath taken, etc. — We read in chap. 20:7, that the man betrothed was to be exempt from serving in the army when a battle was impending. Here provision is made that the newly married man not only be exempt from military service, but from any business. No public burdens were to be placed upon him. In the Mosaic legislation marriage was honourable and desirable.

V. 6. Mill-stone-Used in their hand-mills. Under this, he understands all other things necessary to get a livelihood, the taking away whereof is against the laws both of charity and prudence, seeing by those things alone he can be enabled both to subsist and to pay his debts. Life-His livelihood, the necessary support of his life.

Verse 6. The nether or the upper mill-stone] Small hand-mills which can be worked by a single person were formerly in use among the Jews, and are still used in many parts of the East. As therefore the day’s meal was generally ground for each day, they keeping no stock beforehand, hence they were forbidden to take either of the stones to pledge, because in such a case the family must be without bread. On this account the text terms the millstone the man’s life.

Verse 6. Millstone — Used in their hand-mills. Under this he understands all other things necessary to get a livelihood, the taking away whereof is against the laws both of charity and prudence, seeing by those things alone he can be enabled both to subsist and to pay his debts. Life — His livelihood, the necessary support of his life.

Ver. 6. Millstone. The Israelites, like our ancient Britons, used handmills, the construction of which is very simple. The stones are two feet diameter, and four inches thick, cut exactly like the great millstones. The frame on which the nether stone is placed consists of four posts, two of which are three feet high, and the other two are five feet high, with a bar across. The iron spindle resembles that of a razor grinder’s wheel, bended to admit the hand. If the use of these mills were revived, they would save a poor family from sixpense to a shilling per week.

6. No man shall take the… millstone to pledge — The handmill of the people consisted of two stones. It was necessary for preparing the ordinary food of the family, and was therefore exempt from execution for debt. Comp. Exodus 22:25, 26.

Verse 7. That thief shall die — Thus the crime of man-stealing was to be punished with death, though stealing of beasts, or other things, was not.

Ver. 7. If a man steal any of his brethren he shall die. Never was law more just. Are we not all brethren; have we not all one Father, even God?

7. Stealing any of his brethren — A repetition of the law against man-stealing. Comp. Exodus 21:16. Maketh merchandise of him — The same verb is here used that is employed in 21:14. It means to lay hands upon one, to use violence, to treat one as a slave.

Verses 8. - 9. The plague of leprosy] See on Leviticus 13:1-14:57

8. Take heed in the plague of leprosy — Keil understands the meaning of the passage to be, Be on thy guard because of the plague of leprosy, that thou dost not have to bear it as the punishment for thy rebellion against what the priests teach according to the commandment of the Lord.

Verses 8. - 9. The plague of leprosy] See on Leviticus 13:1-14:57

Verse 9. Remember what the Lord did unto Miriam — This seems to have been intended as an admonition, to take care lest they spoke evil of dignities, or disobeyed the commands of the priest, which might bring such a stroke upon them as God inflicted upon Miriam.

9. Remember what… thy God did unto Miriam — The case of Miriam, the sister of Moses, is here introduced to enforce the admonition. She became “leprous, white as snow.” Numbers 12:10.

V. 10. Thou shalt not go in-To prevent both the poor man’s reproach by having his wants exposed, and the creditor’s greediness which might be occasioned by the sight of something which he desired, and the debtor could not spare.

Verses 10-13. Thou shalt not go in — To prevent both the poor man’s reproach, by having his wants exposed, and the creditor’s greediness, which might be occasioned by the sight of something which he desired, and the debtor could not spare. The pledge — He shall choose what pledge he pleases, provided it be sufficient for the purpose. Thou shalt not sleep — But restore it before night, which intimates that he should take no such thing for pledge without which a man could not sleep. Bless thee — Bring down the blessing of God upon thee by his prayers: for though his prayers, if he be not a good man, shall not avail for his own behalf, yet they shall avail for thy benefit. It shall be righteousness unto thee — Esteemed and accepted by God as a work of righteousness, or mercy.

10. When thou dost lend, etc. — The creditor was not to go into the house of the debtor to exact such a pledge as he deemed the best security, but he was to let the borrower bring out to him what he might be able to spare.

V. 11. The pledge-He shall chuse what pledge he pleases, provided it be sufficient for the purpose.

Verses 10-13. Thou shalt not go in — To prevent both the poor man’s reproach, by having his wants exposed, and the creditor’s greediness, which might be occasioned by the sight of something which he desired, and the debtor could not spare. The pledge — He shall choose what pledge he pleases, provided it be sufficient for the purpose. Thou shalt not sleep — But restore it before night, which intimates that he should take no such thing for pledge without which a man could not sleep. Bless thee — Bring down the blessing of God upon thee by his prayers: for though his prayers, if he be not a good man, shall not avail for his own behalf, yet they shall avail for thy benefit. It shall be righteousness unto thee — Esteemed and accepted by God as a work of righteousness, or mercy.

V. 12. Thou shalt not sleep-But restore it before night, which intimates that he should take no such thing for pledge, without which a man cannot sleep.

Verse 12. And if the man be poor, &c.] Did not this law preclude pledging entirely, especially in case of the abjectly poor? For who would take a pledge in the morning which he knew, if not redeemed, he must restore at night? However, he might resume his claim in the morning, and have the pledge daily returned, and thus keep up his property in it till the debt was discharged; see Clarke’s note on “Exodus 22:26”. The Jews in several cases did act contrary to this rule, and we find them cuttingly reproved for it by the Prophet Amos, Amos 2:8.

Verses 10-13. Thou shalt not go in — To prevent both the poor man’s reproach, by having his wants exposed, and the creditor’s greediness, which might be occasioned by the sight of something which he desired, and the debtor could not spare. The pledge — He shall choose what pledge he pleases, provided it be sufficient for the purpose. Thou shalt not sleep — But restore it before night, which intimates that he should take no such thing for pledge without which a man could not sleep. Bless thee — Bring down the blessing of God upon thee by his prayers: for though his prayers, if he be not a good man, shall not avail for his own behalf, yet they shall avail for thy benefit. It shall be righteousness unto thee — Esteemed and accepted by God as a work of righteousness, or mercy.

12. Thou shalt not sleep with his pledge — As the poor debtor might have nothing to cover him but his outer garment, which served him for his bed. This the creditor was not to keep at night. Comp. Exodus 22:25, 26.

V. 13. Bless thee-Bring down the blessing of God upon thee by his prayers: for though his prayers, if he be not a good man, shall not avail for his own behalf, yet they shall avail for thy benefit. It shall be right-Esteemed and accepted by God as a work of righteousness, or mercy.

Verses 10-13. Thou shalt not go in — To prevent both the poor man’s reproach, by having his wants exposed, and the creditor’s greediness, which might be occasioned by the sight of something which he desired, and the debtor could not spare. The pledge — He shall choose what pledge he pleases, provided it be sufficient for the purpose. Thou shalt not sleep — But restore it before night, which intimates that he should take no such thing for pledge without which a man could not sleep. Bless thee — Bring down the blessing of God upon thee by his prayers: for though his prayers, if he be not a good man, shall not avail for his own behalf, yet they shall avail for thy benefit. It shall be righteousness unto thee — Esteemed and accepted by God as a work of righteousness, or mercy.

Ver. 13. Thou shalt deliver him his pledge. The ancient poor were ill clad, and poor indeed: they slept in their one dress, or were covered with it. What then shall we say of christian pawnbrokers; and what shall we think of our courts of conscience. What right have those shop traps, first to trust, and then to distress, the poor?

Verses 14, 15. Not oppress a hired servant — By detaining his wages from him when due, which is the meaning of oppression here, as appears from the next verse. At his day thou shalt give him his hire — That is, at the time appointed, weekly or daily. He speaks of a hireling who was so poor as not to be able to provide himself and family with necessaries without his wages, and who therefore eagerly expected them as the support of their lives.

14, 15. Thou shalt not oppress a hired servant — These merciful provisions for the poor are in the main from Leviticus 19:13.

V. 15. At this day-At the time appointed, weekly or daily.

Verse 15. He is poor, and setteth his heart upon it] How exceedingly natural is this! The poor servant who seldom sees money, yet finds from his master’s affluence that it procures all the conveniences and comforts of life, longs for the time when he shall receive his wages; should his pay be delayed after the time is expired, he may naturally be expected to cry unto God against him who withholds it. See most of these subjects treated at large on Exodus 22:21-27.

Verses 14, 15. Not oppress a hired servant — By detaining his wages from him when due, which is the meaning of oppression here, as appears from the next verse. At his day thou shalt give him his hire — That is, at the time appointed, weekly or daily. He speaks of a hireling who was so poor as not to be able to provide himself and family with necessaries without his wages, and who therefore eagerly expected them as the support of their lives.

14, 15. Thou shalt not oppress a hired servant — These merciful provisions for the poor are in the main from Leviticus 19:13.

V. 16. Not put to death-If the one be free from the guilt of the others sin, except in those cases where the sovereign Lord of life and death, before whom none is innocent, hath commanded it, as Deuteronomy 13:1-18 Jos 7:24. For though God do visit the father’s sins upon the children, Exodus 20:5, yet he will not suffer men to do so.

Verse 16. The fathers shall not be put to death for the children, &c.] This law is explained and illustrated in sufficient detail, Ezekiel 18:1-9 &c.

Verse 16. Not be put to death — If the one be free from the guilt of the other’s sin, except in those cases where the sovereign Lord of life and death, before whom none is innocent, hath commanded it, as Deuteronomy 13:15; Joshua 7:24. For though God do visit the father’s sins upon the children, (Exodus 20.,) yet he will not suffer men to do so.

Ver. 16. The fathers shall not die for their children. See Daniel 6:24.

16. The fathers shall not be put to death for the children — Among the Eastern nations the family of the guilty criminal was frequently made to suffer, the innocent with the guilty. Comp. Esther 9:13, 14.

V. 17. Raiment-Not such as she hath daily and necessary use of, as being poor. But this concerns not rich persons, nor superfluous raiment.

Verse 17. Raiment — Not such as he hath daily and necessary use of, as being poor. But this concerns not rich persons, nor superfluous raiment.

17, 18. Thou shalt not pervert, etc. — The law is repeated from Exodus 22:21, 22, and Exodus 23:9, with the addition that a widow’s raiment was not to be taken as a pledge.

Verse 18. Thou shalt remember that thou wast a bondman] Most people who have affluence rose from comparative penury, for those who are born to estates frequently squander them away; such therefore should remember what their feelings, their fears, and anxieties were, when they were poor and abject. A want of attention to this most wholesome precept is the reason why pride and arrogance are the general characteristics of those who have risen in the world from poverty to affluence; and it is the conduct of those men which gave rise to the rugged proverb, “Set a beggar on horseback, and he will ride to the devil.”

17, 18. Thou shalt not pervert, etc. — The law is repeated from Exodus 22:21, 22, and Exodus 23:9, with the addition that a widow’s raiment was not to be taken as a pledge.

Verse 19. When thou cuttest down thine harvest] This is an addition to the law, Leviticus 19:9; 23:22. The corners of the field, the gleanings, and the forgotten sheaf, were all the property of the poor. This the Hebrews extended to any part of the fruit or produce of a field, which had been forgotten in the time of general ingathering, as appears from the concluding verses of this chapter.

DEUTERONOMY

Verses 19-22. It shall be for the stranger — Moses here exhorts them to be mindful of those provisions made for the poor by this law, (Leviticus 19:9, 10, and 23:22,) wherein they are ordered not to be over exact in reaping the fruits of their fields and vineyards, but to leave something to be gathered by their poor neighbours. When thou beatest thine olive-tree — As they were wont to do, with sticks, to bring down the olives. It shall be for the fatherless, &c. — Surely nothing can be more just, humane, or merciful, than all these laws here recited.

Ver. 19. Forgot a sheaf. What is said above of pledges, justifies all the subsequent precepts of mercy.

19-22. Harvest… olive tree… grapes — Strangers, widows, and orphans were to be allowed to glean in the time of the harvest and the vintage. Comp. Leviticus 19:9, 10, and 23:22.

Verses 19-22. It shall be for the stranger — Moses here exhorts them to be mindful of those provisions made for the poor by this law, (Leviticus 19:9, 10, and 23:22,) wherein they are ordered not to be over exact in reaping the fruits of their fields and vineyards, but to leave something to be gathered by their poor neighbours. When thou beatest thine olive-tree — As they were wont to do, with sticks, to bring down the olives. It shall be for the fatherless, &c. — Surely nothing can be more just, humane, or merciful, than all these laws here recited.

19-22. Harvest… olive tree… grapes — Strangers, widows, and orphans were to be allowed to glean in the time of the harvest and the vintage. Comp. Leviticus 19:9, 10, and 23:22.

Verses 19-22. It shall be for the stranger — Moses here exhorts them to be mindful of those provisions made for the poor by this law, (Leviticus 19:9, 10, and 23:22,) wherein they are ordered not to be over exact in reaping the fruits of their fields and vineyards, but to leave something to be gathered by their poor neighbours. When thou beatest thine olive-tree — As they were wont to do, with sticks, to bring down the olives. It shall be for the fatherless, &c. — Surely nothing can be more just, humane, or merciful, than all these laws here recited.

19-22. Harvest… olive tree… grapes — Strangers, widows, and orphans were to be allowed to glean in the time of the harvest and the vintage. Comp. Leviticus 19:9, 10, and 23:22.

Verses 19-22. It shall be for the stranger — Moses here exhorts them to be mindful of those provisions made for the poor by this law, (Leviticus 19:9, 10, and 23:22,) wherein they are ordered not to be over exact in reaping the fruits of their fields and vineyards, but to leave something to be gathered by their poor neighbours. When thou beatest thine olive-tree — As they were wont to do, with sticks, to bring down the olives. It shall be for the fatherless, &c. — Surely nothing can be more just, humane, or merciful, than all these laws here recited.

19-22. Harvest… olive tree… grapes — Strangers, widows, and orphans were to be allowed to glean in the time of the harvest and the vintage. Comp. Leviticus 19:9, 10, and 23:22.