Rules Against Taking (24:1-22)
Neal Pollard
“You shall not steal.” This is stated in three places in the writings of Moses (Ex. 20:15; Lev. 19:11; Deut. 5:19). Jesus quotes it as a summation of the decalogue of Moses, part of His focus on how to treat others with the rich young ruler (Mat. 19:18). Paul says that this is one of the commands summed up with the overarching principle, “You shall love your neighbor as yourself” (Rom. 13:9). The type of theft differs greatly as you unwind the multitude of commands in Deuteronomy 24, but all place the focus on others even if at the expense of self.
Taking a wife (1-5). There are not rules against taking a wife, but there are rules against taking advantage or her or trying to take her back if a man divorces her. Verse one was the focus of the Pharisees’ attempted trap of Jesus in Matthew 19:1-12. Many know that there were differing ideas among the rabbis about what is meant by “indecency” here, but Jesus dispels of any ambiguity in His teaching on the matter (Mat. 19:9). Here, Moses puts guardrails on the divorcing of a wife who “finds no favor in his eyes.” He cannot change his mind and take her back as his wife under any circumstances, even if she is widowed. Even in this more permissive environment of marriage and divorce, God is protecting the woman from the whims and fickleness of the man.
Taking a pledge (6,10-18). Lexham defines pledge as that which is taken as collateral (np). The borrower offered something of value as a pledge or promise of repayment, and the lender held onto it to secure the loan (Whitaker, BDB, np). A millstone could not be accepted as it was the source of the borrower’s livelihood (6). Neither could one enter a borrower’s home to take his pledge (10-11). A poor man’s pledge, if a cloak, could not remain in the lender’s house overnight (12-13). The lender was to show compassion, which not only made the borrower appreciative but please God (13). As part of this legislation, there was an internal principle of not taking advantage of the poor–a hired servant, a foreigner, an orphan, or a widow (14-17). In the middle of this command, there is a reminder that the life of an innocent parent or child could not be taken for the guilt of the child or parent (16). Instead, everyone is to be put to death for his sin (Ezek. 18:20).
Taking a hostage (7). Kidnapping is lumped into this section expounding the command not to steal. The penalty for doing so was death and the divine evaluation of the deed is “evil.”
Taking chances (8-9). One would be stealing the health of others who was reckless and careless regarding leprosy. The laws of prevention and isolation were to be scrupulously followed (8). As an added warning here, Moses reminds Israel of Miriam. Not only was she forced into quarantine with her case of leprosy, but there is a tacit reminder of why she contracted leprosy. She was insubordinate. Israel should remember Miriam as a deterrent against flouting God’s appointed leaders (Num. 12:1-15; cf. Heb. 13:7,17).
Taking from the poor (19-22). Frugality can be a virtue, but it can also be a vice. There is no qualifier concerning why the alien, widow, or orphan is destitute (i.e., did they somehow bring it on themselves?). The focus is on those who “have” and how they are to provide for those who “have not.” Leave any sheaves that fall in gleaning for the poor. Leave any olives on the bough that did not fall in beating the tree for the poor. Leave any grapes that were missed in the initial gathering for the poor. The motivation for obeying this command is one frequently stated by God throughout these instructions: “You shall remember that you were a slave in the land of Egypt; therefore I am commanding you to do this thing” (22). Leviticus 19:10 and 23:22 gives an additional incentive from God: “I am the Lord.”
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