Deuteronomy 24:7
If a man is caught kidnapping one of his Israelite brothers, whether he treats him as a slave or sells him, the kidnapper must die. So you must purge the evil from among you.
If a man is caught kidnapping one of his Israelite brothers
This phrase addresses the crime of kidnapping within the community of Israel. The term "Israelite brothers" emphasizes the familial and covenantal relationship among the people of Israel, highlighting the severity of the crime as it disrupts the unity and trust within the community. Kidnapping is seen as a violation of the commandment to love one's neighbor (Leviticus 19:18) and is contrary to the principles of justice and righteousness that God established for His people. The act of kidnapping is not only a personal offense but also a communal one, as it threatens the social fabric of the nation.

whether he treats him as a slave or sells him
This clause indicates the potential outcomes of kidnapping, either forcing the victim into slavery or selling them. Both actions are considered grave offenses, as they dehumanize the individual and violate the God-given dignity of every person. The reference to slavery connects to the broader biblical narrative of the Israelites' own experience of slavery in Egypt, which God delivered them from (Exodus 20:2). This historical context underscores the importance of justice and freedom within the Israelite community. The prohibition against such actions reflects God's desire for His people to live in a society marked by justice and compassion.

the kidnapper must die
The prescribed punishment for kidnapping is the death penalty, reflecting the seriousness of the crime. This severe consequence serves as a deterrent and underscores the value of human life and freedom. The death penalty for kidnapping aligns with other capital offenses in the Mosaic Law, such as murder (Exodus 21:12) and adultery (Leviticus 20:10), which also threaten the moral and social order of the community. The emphasis on justice in this commandment points to God's holiness and His requirement for His people to uphold His standards.

So you must purge the evil from among you
This phrase highlights the communal responsibility to maintain purity and righteousness within the nation. The concept of purging evil is a recurring theme in Deuteronomy (Deuteronomy 13:5, 17:7), emphasizing the need to remove sin and its influence to preserve the holiness of the community. This directive reflects the covenant relationship between God and Israel, where obedience to His laws is essential for His continued blessing and presence among them. The call to purge evil also foreshadows the ultimate purification from sin through Jesus Christ, who came to take away the sins of the world (John 1:29).

Persons / Places / Events
1. Israelites
The chosen people of God, descendants of Abraham, Isaac, and Jacob, who are receiving the laws and commandments through Moses.

2. Kidnapper
An individual who unlawfully seizes and carries away a person by force or fraud, particularly for the purpose of enslavement or sale.

3. Moses
The prophet and leader who delivered God's laws to the Israelites, including the laws in Deuteronomy.

4. Promised Land
The land of Canaan, which God promised to the descendants of Abraham, where the Israelites are to live according to God's laws.

5. Covenant Community
The collective body of Israelites bound by the covenant with God, emphasizing communal responsibility and holiness.
Teaching Points
Sanctity of Human Life and Freedom
This law underscores the value God places on human life and personal freedom. Kidnapping and enslavement are grave offenses because they violate the inherent dignity given by God to every person.

Community Responsibility
The command to "purge the evil from among you" highlights the collective responsibility of the community to uphold justice and righteousness. It is a call for active participation in maintaining a holy and just society.

Justice and Deterrence
The prescribed death penalty serves as a deterrent against such heinous crimes, reflecting the seriousness with which God views the protection of His people.

Moral Continuity
The principles found in this law are consistent with the broader biblical account that condemns exploitation and promotes love and respect for one's neighbor.

Holiness and Purity
The command to remove evil from the community is a call to holiness, reminding believers that they are set apart for God and must live according to His standards.
Bible Study Questions
1. How does Deuteronomy 24:7 reflect God's view on the sanctity of human life and personal freedom?

2. In what ways can the principle of community responsibility be applied in today's church or society?

3. How does the severity of the punishment for kidnapping in Deuteronomy 24:7 serve as a deterrent, and what does this teach us about God's justice?

4. How can we apply the principle of "purging evil" from our own lives and communities in a modern context?

5. What connections can you draw between the moral teachings in Deuteronomy 24:7 and the teachings of Jesus in the New Testament?
Connections to Other Scriptures
Exodus 21:16
This verse also addresses the crime of kidnapping, emphasizing the severity of the offense and the requirement of the death penalty, reinforcing the sanctity of human life and freedom.

1 Timothy 1:9-10
The New Testament lists kidnappers among those who act contrary to sound doctrine, highlighting the continuity of moral law across both Testaments.

Genesis 37:28
The account of Joseph being sold into slavery by his brothers serves as a historical example of the sin of selling a brother, which Deuteronomy 24:7 seeks to prevent.

Matthew 7:12
The Golden Rule, "Do unto others as you would have them do unto you," underscores the ethical treatment of others, opposing actions like kidnapping and enslavement.
Man-Stealing a Capital CrimeR.M. Edgar Deuteronomy 24:7
Slave-Traffic a Capital OffenceD. Davies Deuteronomy 24:7
Prohibited PledgesD. Davies Deuteronomy 24:6, 10-13
The Treatment of the PoorJ. Orr Deuteronomy 24:6-15
People
Israelites, Levites, Miriam, Moses
Places
Beth-baal-peor, Egypt
Topics
Brethren, Brother, Brothers, Caught, Countrymen, Deal, Deals, Death, Die, Died, Evil, Force, Getting, Hast, Israelites, Kidnapper, Kidnapping, Maketh, Merchandise, Midst, Price, Property, Purge, Remove, Sell, Selleth, Sells, Slave, Sold, Sons, Stealing, Stolen, Takes, Thief, Treated, Treats, Tyrannized, Using, Violently
Dictionary of Bible Themes
Deuteronomy 24:7

     5350   injustice, hated by God
     5365   kidnapping
     6112   banishment

Deuteronomy 24:6-7

     5349   injustice, examples

Library
The vineyard Labourers.
"For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the market-place, and said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise.
William Arnot—The Parables of Our Lord

But I Marvel, If, as it is Allowed to Put Away a Wife Who...
7. But I marvel, if, as it is allowed to put away a wife who is an adulteress, so it be allowed, having put her away, to marry another. For holy Scripture causes a hard knot in this matter, in that the Apostle says, that, by commandment of the Lord, the wife ought not to depart from her husband, but, in case she shall have departed, to remain unmarried, or to be reconciled to her husband; [1950] whereas surely she ought not to depart and remain unmarried, save from an husband that is an adulterer,
St. Augustine—On the Good of Marriage

Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months
J. W. McGarvey—The Four-Fold Gospel

On the Journey to Jerusalem - Departure from Ephraim by Way of Samaria and Galilee - Healing of Ten Lepers - Prophetic Discourse of the Coming
The brief time of rest and quiet converse with His disciples in the retirement of Ephraim was past, and the Saviour of men prepared for His last journey to Jerusalem. All the three Synoptic Gospels mark this, although with varying details. [4875] From the mention of Galilee by St. Matthew, and by St. Luke of Samaria and Galilee - or more correctly, between (along the frontiers of) Samaria and Galilee,' we may conjecture that, on leaving Ephraim, Christ made a very brief detour along the northern
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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