the Week of Proper 16 / Ordinary 21
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Chinese NCV (Simplified)
ç³å½è®° 24:1
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedParallel Translations
人 若 娶 妻 以 後 ， 见 他 有 甚 麽 不 合 理 的 事 ， 不 喜 悦 他 ， 就 可 以 写 休 书 交 在 他 手 中 ， 打 发 他 离 开 夫 家 。
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
hath taken: Deuteronomy 21:15, Deuteronomy 22:13, Exodus 21:10
uncleanness: Heb. matter of nakedness
then let him: Deuteronomy 24:3, Jeremiah 3:8, Matthew 5:31, Matthew 5:32, Matthew 19:7-9, Mark 10:4-12
divorcement: Heb. cutting off, Isaiah 50:1
send her: Deuteronomy 22:19, Deuteronomy 22:29, Malachi 2:16, Matthew 1:19, Luke 16:18, 1 Corinthians 7:11, 1 Corinthians 7:12
Reciprocal: Leviticus 21:7 - put away Jeremiah 3:1 - If a man Ezekiel 44:22 - put away
Cross-References
I will make you a great nation, and I will bless you. I will make you famous, and you will be a blessing to others.
Abram was very rich in cattle, silver, and gold.
Abraham and Sarah were very old. Since Sarah was past the age when women normally have children,
Abraham was one hundred years old when his son Isaac was born.
Abraham was now very old, and the Lord had blessed him in every way.
Make a promise to me before the Lord , the God of heaven and earth. Don't get a wife for my son from the Canaanite girls who live around here.
The Lord has greatly blessed my master in everything, and he has become a rich man. The Lord has given him many flocks of sheep, herds of cattle, silver and gold, male and female servants, camels, and horses.
When Isaac was forty years old, he married Rebekah, who came from Northwest Mesopotamia. She was Bethuel's daughter and the sister of Laban the Aramean.
Your father's God helps you. God Almighty blesses you. He blesses you with rain from above, with water from springs below, with many babies born to your wives, and many young ones born to your animals.
At this time King David was very old, and although his servants covered him with blankets, he could not keep warm.
Gill's Notes on the Bible
When a man hath taken a wife and married her,.... That is, when a man has made choice of a woman for his wife, and has obtained her consent, and the consent of her parents; and has not only betrothed her, but taken her home, and consummated the marriage:
and it come to pass that she find no favour in his eyes; is not agreeable to him, he takes no delight in her person, nor pleasure in her company and conversation; but, on the contrary, his affections are alienated from her, and he cannot bear the sight of her;
because he hath found some uncleanness in her; something that he disliked, and was disagreeable to him, and which made their continuance together in the marriage state very uncomfortable; which led him on to be very ill-natured, severe, and cruel to her; so that her life was exposed to danger, or at least become very uneasy; in which case a divorce was permitted, both for the badness of the man's heart, and in favour of the woman, that she might be freed from such rigorous usage. This word "uncleanness" does not signify adultery, or any of the uncleannesses forbidden in Leviticus 18:6; because that was punishable with death, when it could be proved; and where there was only a suspicion of it, the husband might make use of the bitter water: though the house of Shammai seem to take it in this sense; for they say a man might not divorce his wife unless he found her in some unclean thing, something dishonest and wicked, and which they ground upon these words; but the house of Hillell say, if she burnt his food, or spoiled it by over salting, or over roasting it; and Akiba says, even if he found another woman more beautiful than her or more agreeable to him. But neither his sense, nor that of the house of Shammai, are approved of by the Jews in general, but that of the house of Hillell m; and they suppose a man might divorce his wife for any ill qualities of mind in her, or for any ill or impudent behaviour of hers; as if her husband saw her go abroad with her head uncovered, and spinning in the streets, and so showing her naked arms to men; or having her garments slit on both sides; or washing in a bath with men, or where men use to wash, and talking with every man, and joking with young men; or her voice is sonorous and noisy; or any disease of body, as the leprosy, and the like; or any blemishes, as warts, are upon her; or any disagreeable smell that might arise from any parts of the body, from sweat, or a stinking breath n:
then let him write her a bill of divorcement; Jarchi says, this is a command upon him to divorce her, because she finds not favour in his eyes; and so the Jews o generally understand it, and so they did in the time of Christ, Matthew 19:7; whereas it was no more than a permission, for reasons before given. A man might not dismiss his wife by word of mouth, which might be done hastily, in a passion, of which he might soon repent; but by writing, which was to be drawn up in form; and, as the Targum of Jonathan, before the sanhedrim, in a court of judicature, which required time, during which he might think more of it, and either recede from his purpose before the case was finished, or do it upon mature deliberation; and a firm resolution. The Jews say p many things of the witnesses before whom it was to be written and sealed, and at what time, and upon what, and with what it was to be written, and who were proper persons to write it or not, in a treatise of theirs, called Gittin, or divorces. In the Hebrew text this bill is called "a bill of cutting off" q; because the marriage was rescinded, and man and wife were cut off and separated from one another for ever; of the form of such a bill, Matthew 19:7- :;
and give [it] in her hand; which was to be done before witnesses, and which is one of the ten things requisite to a divorce r; though it made no difference whether it was delivered by himself, or by a messenger; or whether to her, or to her deputy, appointed by her before witnesses; or whether it was put into her hand, or in her bosom, so be it that she was but possessed of it; with which agrees the Jewish canon,
"if he casts a bill to his wife, and she is within the house, or within the court, she is divorced; if he casts it into her bosom, or into her work basket, she is divorced s:''
and send her out of his house; which was a visible token and public declaration of her divorce; besides, were she to be continued in his house afterwards, it would give suspicion of cohabitation, which after a divorce was not lawful.
m Misn. Gittin, c. 9. sect. 10. Maimon. Bartenora in ib. n T. Bab. Gittin, fol. 90. 1. 2. Misn. Cetubot, c. 7. sect. 6, 7. & Maimon. & Bartenora in ib. o T. Bab. Gittin, ut supra. (n) p Misn. Gittin, c. 2. sect. 2, 3, 4, 5. q ספר כריתת "libellum excidii", Montanus, Fagius "succisionis", Munster "abscissionis", Tigurine version. r See Ainsworth in loc. s Misn. Gittin, c. 8. sect. 1.
Barnes' Notes on the Bible
In this and the next chapter certain particular rights and duties, domestic, social, and civil, are treated. The cases brought forward have often no definite connection, and seem selected in order to illustrate the application of the great principles of the Law in certain important events and circumstances.
These four verses contain only one sentence, and should be rendered thus: If a man hath taken a wife, etc., and given her a bill of divorcement and Deuteronomy 24:2 if she has departed out of his house and become another man’s wife; and Deuteronomy 24:3 if the latter husband hates her, then Deuteronomy 24:4 her former husband, etc.
Moses neither institutes nor enjoins divorce. The exact spirit of the passage is given in our Lord’s words to the Jews’, “Moses because of the hardness of your hearts suffered you to put away your wives” Matthew 19:8. Not only does the original institution of marriage as recorded by Moses Genesis 2:24 set forth the perpetuity of the bond, but the verses before us plainly intimate that divorce, while tolerated for the time, contravenes the order of nature and of God. The divorced woman who marries again is “defiled” Deuteronomy 24:4, and is grouped in this particular with the adulteress (compare Leviticus 18:20). Our Lord then was speaking according to the spirit of the law of Moses when he declared, “Whoso marrieth her which is put away doth commit adultery” Matthew 19:9. He was speaking too not less according to the mind of the prophets (compare Malachi 2:14-16). But Moses could not absolutely put an end to a practice which was traditional, and common to the Jews with other Oriental nations. His aim is therefore to regulate and thus to mitigate an evil which he could not extirpate.
Clarke's Notes on the Bible
CHAPTER XXIV
The case of a divorced wife, 1-4.
No man shall be obliged to undertake any public service for the
first year of his marriage, 5.
The mill-stones shall not be taken as a pledge, 6.
The man-stealer shall be put to death, 7.
Concerning cases of leprosy, 8, 9.
Of receiving pledges, and returning those of the poor before
bed-time, 10-13.
Of servants and their hire, 14,15.
Parents and children shall not be put to death for each other,
16.
Of humanity to the stranger, fatherless, widow, and bondman,
17,18.
Gleanings of the harvest, c., to be left for the poor,
stranger, widow, fatherless, c., 19-22.
NOTES ON CHAP. XXIV
Verse Deuteronomy 24:1. 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.
