5<\/strong>. Exemption of the Newly Married. He shall not go out with the army, nor be under other (public) obligation for a year, for the sake of his house and wife. See introd. to Deu 20:1-9<\/span>, and on Deu 20:7<\/span>, which refers to military service alone. The addition here recalls such royal levies as in 1Sa 8:16<\/span>, 1Ki 5:13 ff; 1Ki 15:22<\/span>. Cp. the Babylonian levies which were for service both with the army and on public works (Johns, op. cit.<\/em> ch. 19). The position of the law just here may be due to its having the same opening as the previous law.<\/p>\n charged with any business<\/em> ] Lit nor shall there pass over upon him<\/em> [obligation] with regard to any thing<\/em>, LXX (omitting preposition before any thing<\/em>) nor shall any business be thrown upon him<\/em>.<\/p>\n free<\/em> for his own household<\/strong>, etc.] free<\/em>, Heb. na<\/em> (1Ki 15:22<\/span>) LXX . One year<\/em>, till the child be born. For cheer his wife<\/em> Vulg. (with different Heb. points) read be happy with his wife<\/em>.<\/p>\n Deu 24:5<\/span> to Deu 25:4<\/span>. Thirteen Laws of Equity and Humanity<\/p>\n Besides the humane temper common to most of them, and a few cue-words, there are no apparent reasons for their being grouped or for the order in which they occur. They have various openings, mostly conditional, otherwise negative. Three are not in the direct form of address, and two only close with this; the rest are in the Sg. form, except one mixed of Sg. and Pl. Some are peculiar to D, others have parallels in E and H. In particular note the separation of the three laws on pledges, and their use of two different terms for ‘pledge.’ All this suggests a compilation from different sources.<\/p>\n Deu 24:5<\/span><\/p>\n Free at home.<\/em><\/p>\n<\/p>\n Home<\/strong><\/p>\n Some words contain a history in themselves, and are the monuments of great movements of thought and life. Such a word is home. With something like a sacramental sacredness it enshrines a deep and precious meaning and a history. That the English-speaking people and their congeners alone should have this word, indicates that there are certain peculiar domestic and social traits of character belonging to them. When we study their history we find that from the very first they have been distinguished, as Tacitus tells us, by the manly and womanly virtues of fidelity and chastity; by the faithful devotion of wife to husband and husband to wife; by the recognised headship and guardianship of the married man as indicated in the old word husband, and the domestic dignity and function of the married woman as indicated in the old word wife, betokening the presence of those home-making, home-keeping, home-loving qualities of mind and heart which have always belonged to this sturdy race. And when upon these qualities the vitalising, sanctifying influence of Christianity was brought to bear, the outcome has been the building up of the noblest of all the institutions of the Christian life. No man is poor, no matter what storms of ill-fortune have beaten upon him, who can still find refuge beneath its sacred shelter; and no man is rich, no matter how splendid his fortune or his lot, who cannot claim some spot of earth as his home. My purpose, however, is neither philological nor ethnological; it is rather to speak of the function of Christianity in the home. It is upon Gods special enactment that this great institution rests. Its function is to carry out His purposes in training and ennobling men to do His will. Its perfection is the reflection of His love in the majestic order of His Godhead with fatherhood, sonship, life; its beatitude is the maintenance on earth of the peace and purity of heaven. Taking the Christian home as we know it, then, there are certain broad features of its economy, the mention of which will serve to bring out its character.<\/p>\n 1. <\/strong>First, with reference to the discipline of the home, it is to be remembered that there is a home discipline to which all the members thereof are subject–the father and mother not less than the children. The husband and father, the wife and mother, while they are the source of authority in the home, are themselves under the authority of the God and Father of all, of whose great economy they are the earthly representatives.<\/p>\n 2. <\/strong>The only basis, for instance, on which the headship of the husband can securely rest is in its conformity to the headship of Christ over His Church. From Christ he learns that all his true authority is derived from self-surrender, all his real power from self-sacrifice. Nor is the wife, the husbands consort, exempt from this discipline of self-sacrificing love. Such service, indeed, the fond mother heart of woman is quick to render, and therein lies the hiding of her power. But this service is due not to children only, but to the husband as well. And this is to be shown not only in those gentle ministries of the home which every good wife is glad to render, and in the rendering of which her true queenship lies, but it is to be shown likewise in the reverence which she ought always to feel towards the husband. Whensoever the wife acts on this principle, she calls out what is noblest in her husband. To such parental authority I need not say that children ought to be altogether obedient in all things. Obedience is the crown and grace of childhood, without which no child can learn to be strong and great; without which no child can be lovable or lovely.<\/p>\n 1. <\/strong>First, care. The lives of all earnest men are full of care. Men have to toil and struggle to keep their place while the busy world is moving. There is one thing that can be done, however, and that is, we can keep care away from the sacred precincts of the home.<\/p>\n 2. <\/strong>Even more fatal to the peace and safety of the home is worldliness–the worldliness of the husband which takes him away from his home in the calm evenings. But even worse is the worldliness of the wife. No woman is fit to be the queen she ought to be in her own household who does not, no matter what her station may be, find her chief pleasure and count her chief delight in the employments and endearments of her home.<\/p>\n 3. <\/strong>And lastly, passion. Not to speak of its darker aspects–the fretful, peevish, ungovernable temper, the hasty word, the harsh unloving look, the little unkindnesses–oh, how often do these break up the peace, and finally desolate the home! Therefore there is need of prayer in the home. Therefore there is need that the fire of sacrifice should be always kept burning on its altars. But when this is so, then we see the blessedness of a Christian home. Beneath its shelter alone can the care-worn toiler and thinker lay his heavy burden down; in its calm haven alone can the weary or storm-tossed spirit find rest. (Bp. S. S. Harris.<\/em>)<\/p>\n Verse 5<\/span>. When a man hath taken a new wife<\/B><\/I>] 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.<\/P> <\/p>\n Any business,<\/B> i.e. any public office or employment, which may cause an absence from or neglect of his wife. <\/P> He shall be free at home one year,<\/B> that their affections newly engaged may be firmly settled, so as there may be no occasions for the divorces last mentioned. <\/P> <\/p>\n 5. When a man hath taken a new wife,he shall not go out to war<\/B>This law of exemption was founded ongood policy and was favorable to matrimony, as it afforded a fullopportunity for the affections of the newly married pair being morefirmly rooted, and it diminished or removed occasions for thedivorces just mentioned.<\/P><\/p>\n When a man hath taken a new wife<\/strong>,…. A wife he has lately married, new to him, though a widow, as Jarchi observes; but the Targum of Jonathan says a virgin; however this is opposed to his old wife, and divorced; for this, as Jarchi and Ben Melech say, excepts the return of a divorced wife, who cannot be said to be a new one:<\/p>\n he shall not go out to war<\/strong>; this is to be understood of a man that had not only betrothed, but married a wife; a man that had betrothed a wife, and not married her, who went out to war, might return if he would, De 20:7<\/span>; but one that had married a wife was not to go out to war:<\/p>\n neither shall be charged with any business<\/strong>; as betrothed ones were; they, though they had a liberty of returning, yet they were to provide food and drink for the army, and to prepare or mend the highways, as Jarchi observes; but these were not obliged to such things, nor even to keep watch on the walls of the city, or to pay taxes, as Maimonides b writes:<\/p>\n [but] he shall be free at home one year<\/strong>; not only from all tributes and taxes, and everything relative to the affairs of war, but from public offices and employments, which might occasion absence from home. Jarchi remarks, that his house or home comprehends his vineyard; and so he thinks that this respects his house and his vineyard, that if he had built a house and dedicated it, or planted a vineyard and made it common, yet was not to remove from his house because of the necessities of war:<\/p>\n and shall cheer up his wife which he hath taken<\/strong>; or rejoice with his wife which he hath taken, and solace themselves with love; and thereby not only endear himself to her, but settle his affections on her, and be so confirmed in conjugal love, that hereafter no jealousies may arise, or any cause of divorce, which this law seems to be made to guard against. So it is said c, that Alexander after the battle of Granicus sent home to Macedonia his newly married soldiers, to winter with their wives, and return at spring; which his master Aristotle had taught him, and as he was taught by a Jew.<\/p>\n b Hilchot Melachim, c. 7. sect. 10, 11. c Arrian. Expedit Alex. l. 1.<\/p>\n The Law of Divorce.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1451.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 5 When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: but<\/I> he shall be free at home one year, and shall cheer up his wife which he hath taken. 6 No man shall take the nether or the upper millstone to pledge: for he taketh a man’s<\/I> life to pledge. 7 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. 8 Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you: as I commanded them, so<\/I> ye shall observe to do. 9 Remember what the LORD<\/B> thy God did unto Miriam by the way, after that ye were come forth out of Egypt. 10 When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge. 11 Thou shalt stand abroad, and the man to whom thou dost lend shall bring out the pledge abroad unto thee. 12 And if the man be<\/I> poor, thou shalt not sleep with his pledge: 13 In any case thou shalt deliver him the pledge again when the sun goeth down, that he may sleep in his own raiment, and bless thee: and it shall be righteousness unto thee before the LORD<\/B> thy God.<\/P> Here is, I. Provision made for the preservation and confirmation of love between new-married people, v.<\/I><\/span> 5<\/span>. 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.<\/I> 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.<\/P> II. A law against man-stealing, v.<\/I><\/span> 7<\/span>. 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,<\/I> Matt. xii. 12<\/I><\/span>. 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, 1 Sam. xxvi. 19<\/span>.<\/P> III. A memorandum concerning the leprosy, Deu 24:8<\/span>; Deu 24:9<\/span>. 1. The laws concerning it must be carefully observed. The laws concerning it we had, Lev. xiii. 14<\/span>. They are here said to be commanded to the priests and Levites,<\/I> 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.<\/P> 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 (v.<\/I><\/span> 6<\/span>), 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.<\/I> 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<\/span>; Deu 24:11<\/span>. The borrower<\/I> (says Solomon) is servant to the lender;<\/I> 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<\/span>; Deu 24:13<\/span>. This we had before, Exo 22:26<\/span>; Exo 22:27<\/span>. 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,<\/I>” 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.”<\/P> <\/p>\n Verse 5:<\/strong><\/p>\n A newly married man could not be required to go to war, nor to be under any burden of public business, for a period of one year. He was to be free to devote himself directly to his household, and to comfort his wife. This statute shows God’s approval of marriage, and the importance He attached to establishing a stable home life.<\/p>\n Compare this text with Deu 20:7<\/span>.<\/p>\n <\/strong><\/p>\n The immunity here given has for its object the awakening of that mutual love which may preserve the conjugal fidelity of husband and wife; for there is danger lest, if a husband departs from his wife immediately after marriage, the bride, before she has become thoroughly accustomed to him, should be too prone to fall in love with some one else. A similar danger affects the husband; for in war, and other expeditions, many things occur which tempt men to sin. God, therefore, would have the love of husband and wife fostered by their association for a whole year, that thus mutual confidence may be established between them, and they may afterwards continually beware of all incontinency. <\/p>\n But that God should permit a bride to enjoy herself with her husband, affords no trifling proof of His indulgence. Assuredly, it cannot be but that the lust of the flesh must affect the connection of husband and wife with some amount of sin; yet God not only pardons it, but covers it with the veil of holy matrimony, lest that which is sinful in itself should be so imputed; nay, He spontaneously allows them to enjoy themselves. With this injunction corresponds what Paul says, <\/p>\n “<\/p>\n Let the husband render unto his wife due benevolence: and likewise also the wife unto the husband. Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer.” (1Co 7:3<\/span>.) <\/p>\n (7) BRIDEGROOM EXEMPT FROM WARFARE (Deu. 24:5<\/span>)<\/p>\n 5 When a man taketh a new wife, he shall not go out in the host, neither shall he be charged with any business: he shall be free at home one year, and shall cheer his wife whom he hath taken.<\/p>\n THOUGHT QUESTIONS 24:5<\/p>\n 410.<\/p>\n Was there any advantage for the government in the above regulation?<\/p>\n 411.<\/p>\n How shall we compare this rule with the provision for divorce?<\/p>\n AMPLIFIED TRANSLATION 24:5<\/p>\n 5 When a man is newly married, he shall not go out with the army or be charged with any business; he shall be free at home one year, and shall cheer his wife who he has taken.<\/p>\n COMMENT 24:5<\/p>\n See also Deu. 20:7<\/span>, notes. As Matthew Henry remarks, this law would promote love and tend to establish the bond between this couple, and stands somewhat in contrast to the former law allowing divorce. He was neither to go to war, or be charged with business (Heb. dabar), literally word, thing; here, business, affair, or restricting labor of any kind. All this enabled him to cheer his wifeEnjoy the wife he has married, (Benton), to give happiness to the woman he has married (Torah). As we are repeatedly seeing in this book, the feminine half of the marriage had privileges and blessings which represent only a foretaste of what was to come under Christ.<\/p>\n Deu. 24:5<\/span>end of Deuteronomy 25<\/span> <\/p>\n VARIOUS PRECEPTS OF HUMANITY.<\/strong><\/p>\n (5) He shall not go out to war, neither shall he be charged with any business.<\/strong>He shall not go forth in warfare, neither shall warfare pass upon him in any form. In Num. 4:23<\/span>; Num. 4:30<\/span> the service of the tabernacle is called its warfare.<\/p>\n He shall be free at home.<\/strong>Literally, he shall be clear for his home; <\/em>free from all charges, so as to belong to that.<\/p>\n Further Commands Related to Relationships ( Deu 24:5-15<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n The relationship between the people was to be that of ‘neighbours’, and they must love their neighbour as themselves (Lev 19:18<\/span>). Thus they must ensure that men received immediately the benefit of contracts (Deu 24:5<\/span> and Deu 24:15<\/span>), that their necessities should not be retained in pledges (Deu 24:6<\/span> and Deu 24:13<\/span>), that their households were protected from violation (Deu 24:7<\/span> and Deu 24:10-11<\/span>), and that they were not made unclean by another’s skin disease (Deu 24:8-9<\/span>). <\/p>\n Analysis using the words of Moses: <\/p>\n a <\/strong> When a man takes a new wife, he shall not go out in the army, nor shall he be charged with any business. He shall be free at home one year, and shall pleasure his wife whom he has taken (Deu 24:5<\/span>). <\/p>\n b <\/strong> No man shall take the mill or the upper millstone to pledge, for he takes a man’s life to pledge (Deu 24:6<\/span>). <\/p>\n c <\/strong> 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 shall you put away the evil from the midst of you (Deu 24:7<\/span>). <\/p>\n d <\/strong> Take heed in the plague of skin disease, that you observe diligently, and do according to all that the priests the Levites shall teach you (Deu 24:8<\/span>). <\/p>\n d <\/strong> As I commanded them, so you shall observe to do. Remember what Yahweh your God did to Miriam, by the way as you came forth out of Egypt (Deu 24:9<\/span>). <\/p>\n c <\/strong> When you lend your neighbour any manner of loan, you shall not go into his house to fetch his pledge. You shall stand outside, and the man to whom you lend shall bring forth the pledge outside to you (Deu 24:10-11<\/span>). <\/p>\n b <\/strong> And if he is a poor man, you shall not sleep holding on to his pledge, you shall surely restore to him the pledge when the sun goes down, that he may sleep in his garment, and bless you, and it shall be righteousness to you before Yahweh your God (Deu 24:12-13<\/span>). <\/p>\n a <\/strong> You shall not take advantage of a hired servant who is poor and needy, whether he be of your brethren, or of your resident aliens who are in your land within your gates, in the same day you shall give him his hire, nor shall the sun go down on it, for he is poor, and sets his heart on it, lest he cry against you to Yahweh, and it be sin to you (14-15). <\/p>\n Note that in ‘a’ a man takes a new wife, he shall not go out in the army, nor shall he be charged with any business. He shall be free at home one year, and shall pleasure his wife whom he has taken. Advantage must not be taken of him for he has a right to receive immediately the benefits of his marriage. In the parallel advantage must not be taken of a hired servant. He too has a right to receive immediately the benefits of his contract. In ‘b’ no man shall take the mill or the upper millstone to pledge, for he takes a man’s life to pledge, and in the parallel he must not retain a poor man’s pledge overnight but must restore it to him so that he may sleep in it. In ‘c’ if a man is 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 must die, he has forced himself on and violated another’s household, and in the parallel when a man lends his neighbour any manner of loan, he must not go into his neighbour’s house to fetch his pledge, forcing himself on his household and violating it. He must stand outside, and the man to whom he lends will bring out the pledge to him. In ‘d’ all must take heed in the plague of skin disease, that they observe diligently, and do according to all that the priests the Levites shall teach them out of concern for their neighbour’s and the cleanliness of the camp, and in the parallel they must observe to do what Moses commanded them in this regard, remembering what Yahweh your God did to Miriam in smiting her with skin disease by the way as you came forth out of Egypt (and then healing her after which she had to observe her seven days – Num 12:10-15<\/span>). <\/p>\n A Newly Married Man Free From Military Service For A Year ( Deu 24:5<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n The thought of the previous case caused Moses to want to relieve the gloom about marriage so he now introduced a case which revealed the other side of things. This is absolutely understandable in the context of Moses speaking to Israel. It is not so in the case of someone making up a story to hang on Moses. There are so many of these small indications of a speaker’s concern that no one could have had the consummate artistry to think of them all. They ring true as being what they claim to be. <\/p>\n This is the first in a series where the stress is on fair dealing and consideration towards the individual, with regard to relationships. <\/p>\n Deu 24:5<\/strong><\/span><\/p>\n ‘<\/strong> When a man takes a new wife, he shall not go out in the army, nor shall he be charged with any business. He shall be free at home one year, and shall pleasure his wife whom he has taken.’ <\/p>\n Here was a man for whom marriage was a delight. He had taken a new wife and his only desire was to be at home with her. The Law concurred. For a whole year he was to be free from army call-up, or from any pressing business that would take him away from home, so that he could pleasure his wife. <\/p>\n It may well be true that part of the reason for this was in order to produce an heir so that his name would live on if he was killed in war. That no doubt was a reason behind the regulation. But that is not what Moses brought out in his speech. He was stressing the positive side of marriage as well rectifying the sad view of marriage revealed in the previous case. Here advantage must not be taken of the newly wed household. They must be allowed immediately to enjoy the benefits of the marriage. <\/p>\n This precept very properly follows the one respecting divorces. Absence from the object we love begets coolness; and it would be well to be considered by the married, whether much of the infidelity we hear of in common life, doth not begin in this. But whether this be so or not; well I know that the absence of my affections, from the LORD my husband, and the earthly concerns, which so much carry away my soul from frequent communion with JESUS, are the sad causes why my unworthy and unfaithful heart, is living so far from him. Oh! for more constant enjoyment of thy presence, dearest Redeemer!<\/p>\n Deu 24:5 When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: [but] he shall be free at home one year, and shall cheer up his wife which he hath taken.<\/p>\n Ver. 5. Shall cheer up his wife.<\/strong> ] For the better knitting of their affections; which, if well done at first, will continue the more firm ever after; as a broken bone well set, or as two boards well glued together, will sooner break in a new place than there.<\/p>\n NASB (UPDATED) TEXT: Deu 24:5<\/p>\n 5When a man takes a new wife, he shall not go out with the army nor be charged with any duty; he shall be free at home one year and shall give happiness to his wife whom he has taken.<\/p>\n Deu 24:5 When a man takes a new wife The new husband was not required to serve in the army or perform other civic duties for one year. This was for the purpose of insuring an heir (cf. Deu 20:7).<\/p>\n shall give happiness to his wife This VERB (BDB 970, KB 1333, Piel PERFECT) means to rejoice or be glad. This was YHWH’s purpose for His covenant people. The laws of Deuteronomy were to aid fallen humanity to obtain and maintain a happy, content society. <\/p>\n The NIDOTTE, vol. 3, p. 1252, has a good quote on this subject:<\/p>\n Joy should also be prominent in family relationships. Moses exhorts the new husband to devote himself to make his wife happy (Deu 24:5) and the sage counsels the husband to rejoice in the wife of his youth (Pro 5:18). Although the father of a fool cannot rejoice (Pro 17:21), a wise son brings great joy and delight to his father ( Pro 10:1; Pro 15:20; Pro 23:24-25; Pro 27:11; Pro 29:3).<\/p>\n When, &c. Compare Deu 20:7. <\/p>\n a man: Deu 20:7, Gen 2:24, Mat 19:4-6, Mar 10:6-9, 1Co 7:10-15, Eph 5:28, Eph 5:29, Tit 2:4, Tit 2:5 <\/p>\n neither: etc. Heb. not anything shall pass upon him <\/p>\n cheer up: Pro 5:18, Ecc 9:9, 1Co 7:29 <\/p>\n Reciprocal: Num 1:3 – able<\/p>\n Deu 24:5. 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.<\/p>\n 24:5 When a man hath taken a new wife, he shall not go out to war, {c} neither shall he be charged with any business: [but] he shall be free at home one year, and shall cheer up his wife which he hath taken.<\/p>\n (c) That they might learn to know one another’s conditions, and so afterward live in godly peace.<\/p>\n When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: [but] he shall be free at home one year, and shall cheer up his wife which he hath taken. 5. Exemption of the Newly Married. He shall not go out with the … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 24:5”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5539","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5539","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=5539"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5539\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5539"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5539"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5539"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
I. <\/strong>The first of these is its unity of orderly administration, in the supreme headship of one man, the husband; the supreme dignity of one woman, the wife; the providence of parental love in the nurture of children, and the natural piety of children in their reverence and obedience to their parents.<\/p>\n
II. <\/strong>In the next place, let me speak of three dangers that beset the Christian home–care, worldliness, and passion.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"