KEEPING THE SOUNDNESS OF THE FAMILY AND MISCELLANEOUS LAWS In the last chapter, he spoke of the holiness and protection of the congregation of the Lord; here, he speaks of statutes that touch the family and its soundness. He starts with making divorce more difficult; with caring for the happiness of the family, even in time of war; with the commitment to support the poor and needy families in different ways; and with the care for those who have to pawn, mentioning them three times in this chapter. We can say that this chapter keeps the rights of man in general terms; defends the rights of a woman as far as divorce is concerned; and her rights during her first year of marriage; the rights of the poor borrower; the rights of the hired laborers; the right of man not to be punished for the sin of another, even of those closest to him; and finally the right of man to be free. 1. The family and divorce 1–4. 2. The family and draft in the army 5. 3. The family and the pawn 6. 4. The family and slavery 7. 5. The family and dissension 8–9. 6. The family and loans 10–13. 7. The hired laborer and his wages 14–15. 8. The personal responsibility 16. 9. The family and the pledging 17–18. 10. Caring for the needy when reaping the harvest 19 – 22 1. THE FAMILY AND DIVORCE It is not possible to keep the holiness of the congregation of the Lord, without caring for that of the family and the matrimonial bond. It is fitting for the believer to honor and to respect matrimony, to bear the same view of God, who considers the family as the strongest and the most important unit known on earth. Because of the hardness of their hearts, Moses allowed his people to divorce, in order to keep any of them from committing murder to get rid of his spouse, or to justify the commitment of adultery, that makes him fall under the wrath of God, or subjects himself and his partner (if married) to being stoned to death. In the New Testament, as man became more mature, divorce is no more allowed, except for reason of adultery (Matthew 19:8, 9). However the Law set certain limits for divorce, among which is the following statute: “When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found (something objectionable) about her, and he writes her a certificate of divorce, puts it in her hand, and sends her out of his house; When she has departed from his house and goes and becomes another man’s wife; If the latter husband detests her and writes her a certificate of divorce, puts it in her hand, and sends her out of his house; or if the latter husband dies who took her to be his wife; Then her former husband who divorced her must not take her back to be his wife after she has been defiled; for that is an abomination before the Lord, and you shall not bring sin on the land which the Lord your God is giving you as an inheritance” (Deut. 24:1-4) The reasons behind this statute are: 7 (1) Man should not haste to seek divorce for any reason. The statute states that it is not enough for him just to utter the word ‘divorce,’ but he is committed to put it in writing, to have two witnesses to sign the certificate of divorce; then to put it in his wife’s hand. He should carefully reconsider himself before hasting to proceed on this decision. Besides, he should realize that, after divorcing her, if someone else marries her, he will not be allowed to take her back, if her latter husband divorces her, or even if he happens to die. The following is a sample of the divorce certificate that a Jewish husband should write for his divorced wife1: [On the date: day…. Month… year…; I…. son of….; from... region; with my own free will, and under no pressure, I forsake you, and send you away, you… daughter of… from…. region; who has been my wife. Now I forsake you and send you away from me, to become free, and to have full authority over your own life. You can marry anyone you wish to marry; No one may reject you because of my name, from now and forever. This, from me, is a certificate of divorce; to set you free, and to send you away; according to the Law of Moses and of the State of Israel.] (2) This is to proclaim the right of the divorced wife to remarry. As her first husband is to be counted as dead, she cannot be connected to him after being married to another man; because, in that case, she would be as though connecting to a dead corpse, which is counted as an abomination. (3) Some believe that this statute was meant to confront certain practices that were followed by some Egyptians, who used to swap wives among themselves; two men divorce their wives, each to marry the other’s wife for some time; then divorce her to return to his first wife. By such behavior, marriage and divorce is a way to satisfy that horrible uncleanness. Because the statute forbids marrying the ex-wife after being married to another; a man would realize that a woman is not a toy in his hand, whom he can send away, and get her back at his pleasure. He would realize that a woman has her own human status, and her own personality, which he should honor and respect. (4) St. John Chrysostom says that, although the statute allowed the man who detests his wife, to divorce her, to send her away, and to marry another one; yet he is committed to give her a certificate of divorce; and not allowed to have her back, even if her second husband dies or divorces her. The reason behind allowing man to divorce his wife, is for fear that he would kill the woman he detests; according to the attitude that prevailed among the Jews of those days; who used to kill the prophets and shed the blood like water (Psalm 79:3). To divorce the detested wife was less evil than to kill her. As to not allowing to have her back; that was to let the husband, before divorcing his wife and sending her away, reconsider his decision once and many times, because he would never have her back2. (5) Jewish scholars differed in their interpretation of the expression “because he has found something objectionable about her” (1). According to the school of Hillel, man had the right to divorce his wife for any reason he finds objectionable in his sight3. In the days of the Lord Christ, the Pharisees came to ask Him, saying, ”Is it lawful for a man to divorce his wife for just any reason?” (Matthew 19:3). On the contrary, according to the school of Shammai, man had no right to divorce his wife, except for some important reason, like committing adultery for example4. That 1 Biblioth. Rab of Bartolocei, vol 4, p. 4450 (Adam Clarke Commentary). 2 Cf. In Matt. hom. 17. 3 Mishna: Gittin, 9:10. 4 Lightfoot, Hor. Heb. Et Talm, on Matt. 5:31, opptom 2:290 (Pulpit Commentary, Deut., p. 381). 8 interpretation was questionable, because the sin of adultery was punished by stoning to death, and not by divorce! 2. THE FAMILY AND DRAFT IN THE ARMY In several ways, God demonstrates His hate for divorce; wishing that it would never happen among His people. At the same time, caring for the peace of the family and for its happiness; God relieved the newly married husband from being drafted in the army, because He considered the family as the foundation of the whole society; and that a joyful family emits the spirit of joy all around it. “When a man has taken a new wife, he shall not go out to war or be charged with any business, he shall be free at home one year, and bring happiness to his wife whom he has taken” (Deut. 24:5) The reasons behind this statute are: (1) As we saw before, It is advisable to send away those whose hearts and minds are preoccupied with things that can make them fearful and cowards during the battle. (2) To keep the soundness and unity of the family, as man, during the first year of his marriage, often faces problems, because the new couple have not yet recognized the nature and concepts of each other as they should. When the husband goes to war for an extended time, that may result in the coolness of their mutual love; or one, or both of them may find it a chance not to resume their marriage life. (3) It is presumed that it is fitting for the people of God to be pure and to have no premarital sexual relationships. Once they get married, they acquire new experiences, which are very difficult to disregard. If the husband were suddenly taken to war, he would find it difficult to live without carnal relationships, and would fall in love with any woman he encounters during war, especially if his army takes some women captives. The wife, likewise, who is left behind, may find it difficult to keep pure during this critical stage. (4) The goal of relieving the newly married man from going to war, is not to protect him against death; but to let him do his best to give happiness to his new partner. (5) As God considers the first year of marriage as an extension of the wedding celebration that would always be remembered. He is keen that the husband and wife would have happiness and joy that would always support them all their life long. Watering it with joy and pleasure would certainly bring pleasure to God Himself. (6) Yet, this celebration that extends for one whole year, has its limitations. It is not supposed to create a spirit of slothfulness and non-commitment; but it is a chance to establish a holy home where the Lord works, and the newly married couple practice their role in seriousness. The spirit of joy should be accompanied with prudence and the happiness should go hand in hand with work and commitment to responsibility. (7) As it is fitting for the believer to work on account of the congregation, and even to give his life for its sake, it is likewise fitting for the State to care for every one of its members; to care for the newly married wife, for her happiness and for the soundness of her life. 3.THE FAMILY AND THE PAWN The necessities of life should not be taken in pledge (be pawned), in order to protect the life of our brethren against destruction. “No one should take the lower or the upper millstone in pledge, for he takes one’s living in pledge” (Deut. 24:6) 9 God created man in paradise to work and keep its earth (Genesis 2:15). So whoever deprives man of work, is depriving him of his human life, given to him by God; and “ If anyone will not work; neither shall he eat” (2Thessalonians 3:10). That is why, it is fitting for the lender not to take away from his debtor the tools of his work; but, on the contrary, he should encourage him to work, not only to be able to pay back his debt, but to eat and even to give the needy. The apostle Paul advises us concerning thieves: “Let him who stole, steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need” (Ephesians 4:28). Pawning the millstone, or its upper part, to which a wooden handle is attached to rotate, and without which the lower part becomes useless; has been something common because of need. The millstone here is a small tool used by one person, mostly the housewife, to grind a quantity of grain just enough to make bread for her family for one day. That is why pawning the millstone would deprive the family of the necessary daily bread; namely, would deprive it of the right to live. He probably also means a millstone used by a person to grind grain for others as a way to earn his living. In that case, pawning it would deprive him of the possibility to work; just as pawning the sow of a carpenter, the oxen of a farmer; or the book of a scholar. The lender should never destroy the possibility of the debtor to live and to pay back his debt, but should rather support him and help him. In all times and in all nations, wealth is a power that could be either to build or to destroy. The rich man who cares for his poor brother, should use his possibilities for the good, whereas he, whose wealth transforms him to tyranny and misuse of authority, would be destroying himself and devouring his poor brethren. 4. THE FAMILY AND SLAVERY According to the Law, whoever steals something deserves to be punished; yet not by the death penalty. But, according to the Law of ‘Hamorabi,’ whoever steals (kidnap) someone else or a child, and sells him as a slave, would be condemned to death. “If a man is found kidnapping any of his brethren of the children of Israel, and mistreats him or sells him; then that kidnapper shall die; and you shall put away the evil person from among you” (Deut. 24:7) Depriving man of his human freedom, is like killing him, and should bring on him the death penalty. 5. THE FAMILY AND DISSENSION The Law cares for the settlement of the family, and for everyone of its member to enjoy peace of mind and freedom. It also cares for the spirit of obedience without dissension. That is why, when referring to the statute of the leper, he reminds us of the episode of Miriam, the sister of Aaron, when she spoke against her brother Moses (Numbers 12:14). “Take heed in an outbreak of leprosy, that you diligently observe and do all that the priests, the Levites, shall teach you; just as I command them, so you shall be careful to do. Remember what the Lord your God did to Miriam on the way when you came out of Egypt” (Deut. 24:8, 9) Here, he mentioned the issue of the outbreak of leprosy. According to the Law, the priest is committed to enter into the house and inspect it, lest the disease would spread to the rest of the family; or lest the whole family would perish (Leviticus 14:33-53). 10 When the priest enters into the house, his action is not considered as an act against the privacy of its owners; as, being a representative of God, he bears the spirit of fatherhood and love, and he does not enter it in order to judge or defame the family, but to keep everything in the house holy, and to protect its occupants from harm. 6. THE FAMILY AND LOANS Once again he speaks about pledging or pawning. In verse 6 he warns against taking in pledge the tools necessary for earning the daily bread or daily living, as for example the millstone. Here he warns the lender against going into the house of the debtor to get his pledge, lest he would hurt the feelings of its owner; he should stand outside, and wait for his pledge. And if the debtor is so poor that he has nothing but one single garment, he should return it to him by sunset, lest he would catch cold when he sleeps. “When you lend your brother anything, you shall not go into the house to get his pledge. You shall stand outside, and the man to whom you lend shall bring the pledge out to you. And if the man is poor, you shall not keep his pledge overnight. You shall in any case return his pledge to him again when the sun goes down, that he may sleep in his own garment and bless you; and it shall be righteousness to you before the Lord your God” (Deut. 24:10-13) Man’s home is his fortress, even for the poor; If the lender enter into it to claim his pledge, that would cause the poor; especially in the region of the Middle East, to feel that he has lost his security; and his personal dignity. By such a statute, God provides the rich lender himself with a valuable lesson, not only to care to observe the dignity of his needy brother, but also as far as his look at his own family is concerned. Some rich people care for money and disregard the unity, peace, and happiness of their own family. If the rich man were committed to observe the dignity of the family of his poor brother, he would be more committed to care for the holiness and unity of his own family. The divine Law teaches us to observe the privacy of the poor; and never to force ourselves on his house, whatever the reasons may be. In the region of the Middle East, a poor laborer may go without his outer garment during his day work, especially in farming and hard handiwork like carpentering and construction etc. But he cannot sleep without it, even in summer, when it gets cold by night in desert regions. Rebuking Israel for its wickedness, God says: “They lie down by every altar on clothes taken in pledge”(Amos 2:8). 7. THE HIRED LABORER AND HIS WAGES Besides caring for his own family, man should also care for those of the hired laborers working for him. He should, not only treat them justly and generously, but should also care for their feelings, and not wait for them to ask for their wages at the day’s end, but also hasten to pay them. “You shall not oppress a hired servant who is poor and needy, whether one of your brethren or one of the aliens who is in your land within your gates. Each day you shall give him his wages, and not let the sun go down on it, for he is poor and has set his heart on it; lest he cry out against you to the Lord, and it be sin to you” (Deut. 24:14-15) Man should not oppress his hired laborers by giving them work beyond their capabilities, or by addressing them improperly; As according to the apostle, “Indeed the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the reapers have reached the ears of the Lord of Sabaoth” 11 (James 5:4). It is such a great sin for man to disregard the right of his brother or his feelings, because in case he cries out in bitterness, the Lord Himself will listen to him. The Law does not discern between an Israelite and an alien laborer; a believer should never oppress anyone, especially the poor and the needy, regardless of his race or his religion. Mercy and love are attributes of the true believer. 8. THE PERSONAL RESPONSIBILITY It was the custom of pagan nations to apply the penalty of crimes upon the whole family of the one responsible1. Indeed the Lord has threatened to visit the iniquity of the fathers on the children to the third and fourth generations of those who hate Him (Exodus 20:5). But that was to warn them against the bitter fruits of sin, and its effects upon the children and grandchildren. Man sometimes does not care for the punishment that would come upon him, as much as he cares if it would come upon his children and grandchildren. Lest the judges would probably misuse this divine warning, and assume that it is in their authority to punish someone for a crime committed by another member of his family; the statute here confirms that everyone shall bear his own responsibility. “The fathers shall not be put to death for their children, nor shall the children be put to death for their fathers; a person shall be put to death for his own sin” (Deut. 24:16) King Amaziah the son of Joash, applied this principle when “He executed his servants who had murdered his father the king. But the children of the murderers he did not execute according to what is written in the book of the Law of Moses, in which the Lord commanded” (2 Kings 14:5, 6). The prophet Hezekiah spoke in some detail of the personal responsibility in chapter 18 of his book. 9. THE FAMILY AND THE PLEDGING For the third time he speaking here about being careful when pledging (pawning): “You shall not pervert justice due the stranger or the fatherless, nor take a widow’s garment as a pledge. But you shall remember that you were a slave in Egypt, and the Lord your God redeemed you from there; therefore I command you to do this thing” (Deut. 24:17, 18) It is fitting for the judges not to pervert justice, but to be a support for the strangers and the orphans in the truth; to defend them where they have no one to support them in their weakness. God reminds them that they were once slaves in Egypt; and having experienced humiliation, they should take the side of those in humiliation; and not to be like those who, once they occupy the position of authority; instead of supporting the weak, they become more severe and cruel on them. 10. CARING FOR THE NEEDY WHEN REAPING THE HARVEST The statutes here came to care for the feelings of everyone; and the Law came to invoke, in every way and at every situation, the spirit of love and compassion toward humanity; particularly the needy and strangers. The believer wherever he may be, and in every situation, is committed to remember the poor and to support the needy, without hurting their feelings. The Law here, came to add to what is mentioned in the book of Leviticus 19:9; 23:22.; where the Lord commanded those who reap the 1 Wsther 9:13,14; Herod. 3:118,119p Ammian: Marcell 23:6; Curtius 6:11.20 etc. Pulpit: Deut., p. 382. 12 harvest of their land and their vineyards, saying: “You shall not wholly reap the corners of your field, nor shall you gather the gleaning of your harvest” And, “You shall not glean your vineyard, nor shall you gather every grape of your vineyard” You shall leave them for the poor and the stranger. “And when you reap your harvest in your field, and forget a sheaf in the field, you shall not go back to get it; it shall be for the stranger, the fatherless, and the widow, that the Lord your God may bless you in all the work of your hands. When you beat your olive trees, you shall not go over the boughs again; it shall be for the stranger, the fatherless, and the widow. … You shall remember that you were a slave in the land of Egypt; therefore I command you to do these things” (Deut. 24:19-22) So, in all the statutes that came in this chapter, we notice that God cares to invoke the spirit of love and compassion, together with that of justice, righteousness, and good will, among mankind; especially within the same family; to become, as though a holy leaven that will raise the whole dough; with special care for the poor, the needy, and the strangers. That is the golden thread that binds all the commandments together; not just in the book of Deuteronomy, but in the Holy Bible as a whole. Through this Law, man learns how, not to be preoccupied with the one who will reap the reward. But to let the divine care lead his life and gifts; even in the things that seem to be of little importance, like forgetting to reap a sheaf in the field, or some few olives on a tree. 13 AN INSPIRATION FROM THE BOOK OF DEUTERONOMY (Chapter 24) GRANT ME A HOLY FAMILY Your compassionate fatherhood always embraces me. You grant me heaven as my mother, And the angels as my beloved brothers. What an amazing heavenly family! You made out of the family here an icon of the heavenly family, Into which the forces of darkness cannot infiltrate. In the old days You allowed man, because of the hardness of his heart, to divorce his wife. But You remained a Stronghold for the family. And an Advocate for the divorced wife. Man, in his foolishness, wishes to have his wife like a toy in his hands. Whereas, You, the Creator, honors every man and woman. Grant me a holy family, united in You. Into which the forces of darkness cannot infiltrate. Every bride dreams of the first month of her marriage. Whereas You made out of the first year of marriage, a perpetual wedding celebration. You intend for us to have an incessant family joy, Yet, not the joy of slothfulness; But the joy of preparation for work, and the commitment of responsibility. You relieve the newly married of military service. Let me experience the spiritual matrimonial union, to have my soul unite with You. And to become a soldier serving for the truth. There are many who wish to enslave their brethren. To buy and sell them for the sake of temporal profit. Yet You became, a slave for the sake of the slaves. You delivered Yourself to the traitor as a purchased slave. By this, You granted the slaves eternal liberty. You alone are the Liberator of souls. Make me taste the sweetness of family life! Make me yearn for everyone to experience what I do. Let me never rob from any family, someone to sell for evil; To become in the sight of God like the murderer of a soul. Grant me to have in my heart a place for every family. If it borrows, let me not take in pledge, anything of the necessities of its life. Let me not hurt its feelings. You are the Father of the fatherless, and the Judge of the widows. You are the Stronghold of those pained and afflicted. You are the Supporter of the poor hired laborers. You are the Compassionate for the penniless borrowers. You are preoccupied with every poor and needy. Grant me Your love; to bear the spirit of Your compassion. Grant me Your mind; to make me live for others. Grant me Your righteousness, not to oppress anyone. 14 You are the whole love; You are the righteousness itself. Let me acquire You, the Source of every goodness!
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