Deuteronômio 24
David Guzik · Citado em PreceptAustin
Deuteronômio 24
Guzik - Even with cause, divorce was never to be seen as a preferred or easy option. The Hebrew word translated divorce has as its root the idea of “a hewing off, a cutting apart” – it is the amputation of that which is one flesh. (Commentary) C.S. Lewis “(Christians) all regard divorce as something like cutting up a living body, as a kind of surgical operation. Some think that the operation is so violent that it cannot be done at all; others admit that it is a desperate remedy in extreme cases. They are all agreed that it is more like having your legs cut off than it is like dissolving a business partnership or even deserting a regiment.”
Deuteronômio 24
Guzik - it was not enough for a man to just declare “we’re divorced” to his wife. The divorce had to be recognized legally just as the marriage had been, so a certificate of divorce – a legal document – must be issued, and properly served (puts it in her hand). (Commentary) Merrill on sends her away - She had thus been cut off and driven away from home and family, a punishment laden with indescribable shame and incalculable economic and social loss in that ancient Israelite world. (NAC-Dt) IVP Bible Background Commentary - The basis for divorce in the biblical text is the dissatisfaction of the husband with his wife (as in the Middle Assyrian Laws). In that sense there must be clear grounds for the divorce (as in Hammurabi and the Middle Assyrian Laws). A “bill of divorcement” is drawn up specifying these particulars (see Jer 3:8), which, if it follows the manner of other legal proceedings, would be reviewed by a body of elders, and testimony would be given (as in Hammurabi’s laws). For further information see Deuteronomy 22:29. J
Deuteronômio 24
Guzik has a lengthy note on this passage - She finds no favor in his eyes because he has found some uncleanness in her: This describes the grounds of divorce and indicates that a certificate of divorce could not be written for just any reason. It had to be founded on these two important clauses. i. There has to be some uncleanness in her. Some later Rabbis defined uncleanness as anything in the wife which might displease the husband. At the time of Jesus, some Rabbis taught that if a wife burned her husband’s breakfast, he could divorce her. ii. But Jesus carefully and properly defined what uncleanness is in Deuteronomy 24:1. He said, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery (Matthew 19:9). Jesus rightly understood that uncleanness refers to sexual immorality, a broad term referring to sexual sin, which includes, but is not restricted to, sexual intercourse with someone who is not your spouse. The Hebrew word translated uncleanness in itself implies the meaning of sexual immorality; it is literally, “nakedness of a thing.” iii. So, if a husband finds some uncleanness in her, he has the right to give his wife a certificate of divorce. But he is not obligated to do so. It must also be that she finds no favor in his eyes because he has found some uncleanness in her. In other words, it must be that the husband is so troubled at his wife’s sexual immorality that he simply cannot look upon her with favor in his eyes any more. The lack of favor in his eyes must be because of her uncleanness. iv. This helps us understand what Jesus said in Matthew 19:8: Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so. If a woman did not have a hard heart, she would never commit sexual immorality against her husband, and there would be no need for divorce. If a husband did not have any hardness in his heart, he could forgive and still look upon his wife with favor in his eyes, even though she was guilty of sexual immorality. But because God knows there is hardness in our hearts – both in the offending and offended parties – He grants permission for divorce. v. In the days of Jesus, Rabbis taught that it was the duty of a godly man to divorce his wife if she displeased him. Both Moses and Jesus make it clear that God permits divorce in certain circumstances, but never commands it. vi. Yet, if someone has Biblical grounds of divorce (which, according to 1 Corinthians 7:15, includes abandonment by an unbelieving spouse), they certainly do have permission to divorce, and God does not “hold it against them,” unless of course, He has specifically told them to not divorce and they are disobeying His specific word to their lives. He writes her a certificate of divorce: Most people think that in ancient Israel, only husbands had the right to divorce their wives, and wives did not have the right of divorce. But what is said here may be intended to be applied to both husband and wife. Jesus, in Mark 10:12 says and if a woman divorces her husband and marries another, clearly saying that in His day, a wife had the right to divorce. (Commentary) QUESTION - Deuteronomy 24 What does Deuteronomy 24 teach about divorce? ANSWER - Deuteronomy 24:1–4 discusses the Mosaic Law related to divorce in ancient Israel. Several observations on this passage follow: First, in order for a divorce to be granted, there had to be a problem related to “indecency.” Verse 1 reads, “If then she finds no favor in his eyes because he has found some indecency in her . . .” (ESV). The Hebrew phrase used here was generally a reference to sexual indecency such as adultery (Leviticus 18:6–18) or indecent exposure (Deuteronomy 23:14). Jewish leaders would long debate what was considered “indecent,” but the original wording clearly referred to indecent sexual behavior. Second, a formal divorce certificate was required: “He writes her a certificate of divorce [and] gives it to her” (verse 1). A husband could not simply express his desire to be divorced and move on with his life. He was required to provide a written legal certificate, which would have required witnesses to the event. Third, the divorced couple was no longer to live together: the husband “sends her from his house” (verse 1). Living together as an unmarried couple was not acceptable, and a divorced couple was considered unmarried. Fourth, the divorced woman could remarry another man: “After she leaves his house she becomes the wife of another man” (verse 2). The text does not explicitly teach the woman must remarry, but neither does it prohibit a divorced woman from doing so. In that society, a single woman would have had few other options than to seek another husband or to return to her father’s household. Fifth, the divorced spouse could not later remarry the first partner, if that partner had remarried: “Her first husband, who divorced her, is not allowed to marry her again” (verse 4). The New Testament teachings regarding divorce offer additional insight into this topic. Jesus reminded the religious leaders that God never intended divorce: “Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning” (Matthew 19:8). The “beginning” refers to Adam and Eve as one man and one woman in lifelong marriage—God’s original design. Jesus also taught that sexual immorality was one legitimate reason for divorce: “I tell you that anyone who divorces his wife, except for sexual immorality, makes her the victim of adultery” (Matthew 5:31). The apostle Paul added, “A wife must not separate from her husband. But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife” (1 Corinthians 7:10–11). Another instruction is also provided for Christians with an unbelieving spouse: “If the unbeliever leaves, let it be so. The brother or the sister is not bound in such circumstances” (1 Corinthians 7:15). Though divorce was not part of God’s original plan for marriage, sinful humanity demanded it, and the Mosaic Law addressed occasions when it was permissible. Jesus and the New Testament teachings affirm the original intent of marriage as being a lifelong relationship between a man and woman while specifying limited occasions when divorce is acceptable. Deuteronomy 24:2 and she leaves his house and goes and becomes another man's wife, Lev 21:7,14 22:13 Nu 30:9 Eze 44:22 Mt 5:32 Mk 10:11 1Co 7:15 Deuteronomy 24 Resources - Multiple Sermons and Commentaries REMARRIAGE OF WOMAN PERMITTED and she leaves his house and goes and becomes another man's wife - When the divorce is final, the wife had the right to remarry. It is neither condoned nor prohibited.
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Guzik - Her former husband who divorced her must not take her back: This is a strong law, saying that if a divorced woman marries again, she could not return to her first husband, should her second marriage end through divorce or death. To break this law was an abomination before the Lord. b. An abomination before the Lord: It seems that it might be a good thing for the first husband and wife to get back together. But this command is made because God wanted both marriage and divorce to be seen as serious, permanent things. One couldn’t be married or divorced casually; it had to be carefully thought out because it was permanent. i. This law would also strengthen the second marriage; it would discourage a spouse from thinking they might as well just leave their second marriage and go back to their first partner. (Commentary) Deuteronomy 24:5 "When 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. a man: De 20:7 Ge 2:24 Mt 19:4-6 Mk 10:6-9 1Co 7:10-15 Eph 5:28,29 Tit 2:4,5 happiness: Pr 5:18 Ec 9:9 1Co 7:29 Deuteronomy 24 Resources - Multiple Sermons and Commentaries Related Passages: Proverbs 5:18 Let your fountain be blessed, And rejoice in the wife of your youth. Ecclesiastes 9:9 Enjoy life with the woman whom you love all the days of your fleeting life which He has given to you under the sun; for this is your reward in life and in your toil in which you have labored under the sun. THE NEWLYWED RULE When 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 - This humane rule is similar to the instruction regarding men going to war in Dt 20:7+ ‘And who is the man that is engaged to a woman and has not married her? Let him depart and return to his house, otherwise he might die in the battle and another man would marry her." One purpose of this rule was to insure an heir would be produced in this family. and shall give happiness to his wife whom he has taken - The husband is to bring joy to his wife, to make her glad, to cheer her up. In this context happiness does not just automatically "happen," but involves a conscious (Spirit enabled, Word centered) choice of in the heart of the husband to bring joy to his wife and thereby please the LORD. This recalls the words of Paul Ephesians 5:28-29+ So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself; 29 for no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also does the church, Guzik - Bring happiness to his wife: This is an important job for every husband. Even as before the Lord, we find our lives by losing them (Matthew 10:39), so a husband will find the most happiness if he will bring happiness to his wife. As the role of the husband in Ephesians 5 is described, we see that God emphasizes the essential oneness between husband and wife. The husband cannot make his wife happy without also bringing happiness into his own life. Conversely, he cannot bring misery into the life of his spouse without also bringing misery into his own life.. A happy wife is the foundation for a happy home; a bitter or contentious wife makes for a miserable home. A continual dripping on a very rainy day and a contentious woman are alike (Proverbs 27:15). Better to dwell in a corner of a housetop, than in a house shared with a contentious woman. (Proverbs 21:9). Better to dwell in the wilderness, than with a contentious and angry woman (Proverbs 21:19).(Commentary) Believer's Study Bible note - This maxim is positive in thrust and is presented to fortify the marriage. The new husband was freed from military service or any public burdens to devote himself and all his energies to his newly established home. This is one of the ways God expressed His approval of marriage and encouraged the blossoming of a beautiful union. This divinely inspired admonition reiterates the husband's responsibility to love and cherish his wife (cf. Eph. 5:28-29) and suggests that even the state should honor the sanctity of the home. Rejoice (08055) samah meaning to rejoice; to be joyful, to delight in, be elated, to have a feeling or attitude of joy and happiness, with an outward expression of that joy, in this case to from the husband to his wife. Is your wife your source of joy? Do you delight in her? Do you seek (enabled by the Word and Spirit) to make her happy? This is God's good and acceptable and perfect will for husbands! NIDOTTE “Joy should also be prominent in family relationships. Moses exhorts the new husband to devote himself to make his wife happy (Deut. 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 (10:1; 15:20; 23:24–25; 27:11; 29:3).” Deuteronomy 24:6 "No one shall take a hand mill or an upper millstone in pledge, for he would be taking a life in pledge. shall take: Ex 22:26-27 Rev 18:22 life: De 20:19 Ge 44:30 Lu 12:15 Deuteronomy 24 Resources - Multiple Sermons and Commentaries Related Passages: Exodus 22:26-27 “If you ever take your neighbor’s cloak as a pledge, you are to return it to him before the sun sets, 27for that is his only covering; it is his cloak for his body. What else shall he sleep in? And it shall come about that when he cries out to Me, I will hear him, for I am gracious. Judges 9:53 But a certain woman threw an upper millstone on Abimelech’s head, crushing his skull. PLEDGES THAT ARE NOT ALLOWED No one shall take a hand mill or an upper millstone in pledge, for he would be taking a life in pledge - NET = "One must not take either lower or upper millstones as security on a loan, for that is like taking a life itself as security." You had to have both upper and lower to grind the grain. To take one makes the hand mill unusable. The point is clear that taking either of these items potentially takes away the person's ability to sustain themselves, their means of earning a living and supporting one's family. It would be cruel to take these and bring starvation to the man's family. Kindness says do not take these as a pledge or security or surety by temporarily possessing these objects belonging to the debtor, as a security for repayment of a loan. The basic principle is that poor persons could not be required to provide collateral which consisted of items necessary to their life, for to do so would be like taking a life. There is a similar instruction in Deuteronomy 24:17 “You shall not pervert the justice due an alien or an orphan, nor take a widow’s garment in pledge." Guzik - This warns Israel against taking advantage of each other in times of great need. We must take care that we never unfairly profit from the poverty or difficulty of others. Non-essential items could be taken as a pledge. Although interest could not be charged on a loan to an Israelite in need, a pledge could be taken – collateral to guarantee the repayment of the loan. This command forbids the taking of collateral that would take away a man’s ability to provide for his family, and get himself out of debt.(Commentary) TSK - Small hand-mills, which ground at one time only a sufficient quantity for a day's consumption; hence they were forbidden to take either of the stones to pledge, because if they did, they would be deprived of the means of preparing their necessary food, and the family be without bread. On this account they are called in the text, a man's life. The same reason holds good against receiving in pledge for debt, any instrument of labor, by which men earn their livelihood.
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Guzik - Kidnapping was usually done in the ancient world not so much for return and ransom, but so that one could sell the one abducted to slavery, just as was done to Joseph by his brothers (Genesis 37:28).(Commentary) So you shall purge the evil from among you - See note on Dt 22:21. Purging/removing evil is a repeated theme in Deuteronomy and the phrase purge the evil is found only in Deuteronomy (Deut. 13:5; Deut. 17:7; Deut. 17:12; Deut. 19:19; Deut. 22:21; Deut. 22:22; Deut. 22:24; Deut. 24:7) Note the phrase from among you emphasizing the need to maintain national purity and Dt 22:22+ helps understand "among you" as indicating the nation of Israel. This same thought comes up toward the end of the book of Judges indicating that despite the incredible apostasy of Israel during the 300 years of Judges, they still understood some of the basic tenets that had been established by Moses in the book of Deuteronomy! Judges 20:13+ “Now then, deliver up the men, the worthless fellows in Gibeah, that we may put them to death and remove this wickedness from Israel.” But the sons of Benjamin would not listen to the voice of their brothers, the sons of Israel. IVP Bible Background Commentary slave trade in ancient Near East. While slaves were bought and sold throughout the ancient Near East (see Ge 37:28–36), it was forbidden by law for persons to kidnap free citizens and sell them as slaves (compare Ex 21:16). Both the Deuteronomic law and Hammurabi’s laws condemned the kidnapper to death. In this way some restraint was placed on slave traders adding to their stock by simply taking stray children or unlucky adults. The vast majority of persons who did end up on the slave block either were sold to the slavers by their own families or were prisoners of war. Deuteronomy 24:8 "Be careful against an infection of leprosy, that you diligently observe and do according to all that the Levitical priests teach you; as I have commanded them, so you shall be careful to do. Lev 13:1-14:57 Mt 8:4 Mk 1:44 Lu 5:14 17:14 Deuteronomy 24 Resources - Multiple Sermons and Commentaries WARNING REGARDING LEPROSY Be careful (shamar; Lxx - prosecho - present imperative) against an infection of leprosy, that you diligently observe and do according to all that the Levitical priests teach you; as I have commanded them, so you shall be careful to do - For more discussion on the diagnosis of skin diseases by the priests see notes on Lev 13:1-14:57. Keep in mind leprosy here does not definitely refer to Hansen's Disease (although some cases may have been this disorder), but covered many different things including skin, clothes, leather, houses. Since detailed instructions were available in Leviticus 13-14 the implication is that those scrolls were available to consult at this time (interesting thought but not 100% certain of this). IVP Bible Background Commentary The Deuteronomic injunction simply reinforces the prerogatives and authority of the priests to determine whether a person had the skin condition (probably psoriasis or other skin disease, since Hansen’s disease was unknown in the Near East until the Hellenistic period) and, when it was cured, to perform a purification ritual. MacArthur's note on Lev 13:2 - This is a term referring to various ancient skin disorders that were sometimes superficial, sometimes serious. It may have included modern leprosy (Hansen’s disease). The symptoms described in Lev 13:2, 6, 10, 18, 30, and 39 are not sufficient for a diagnosis of the clinical condition. For the protection of the people, observation and isolation were demanded for all suspected cases of what could be a contagious disease. This biblical leprosy involved some whiteness (v. 3; Ex 4:6), which disfigured its victim but did not disable him. Naaman was able to exercise his functions as general of Syria’s army, although a leper (2Ki 5:1, 27). Both OT and NT lepers went almost everywhere, indicating that this disease was not the leprosy of today that cripples. A victim of this scaly disease was unclean as long as the infection was partial. Once the body was covered with it, he was clean and could enter the place of worship (see Lev 13:12–17). Apparently the complete covering meant the contagious period was over. The allusion to a boil (Lev 13:18–28) with inflamed or raw areas and whitened hairs may refer to a related infection that was contagious. When lepers were cured by Christ, they were neither lame nor deformed. They were never brought on beds. Similar skin conditions are described in Lev 13:29–37 and Lev 13:38–44 (some inflammation from infection). The aim of these laws was to protect the people from disease, but more importantly, to inculcate into them by vivid object lessons how God desired purity, holiness, and cleanness among His people. (MacArthur Study Bible) BSB - The biblical term "leprosy" (tsaraath) denoted any scaly condition of human skin or even of inanimate objects. It might have included, but was not identical to, modern leprosy or Hansen's disease. It might also have included ringworm, scabies, forms of dermatitis, mildew, fungus, etc. This extended section on leprosy is important because in the Scriptures leprosy frequently symbolizes sin (cf. Ps. 38:3-8; Isa. 1:6). The repulsive features of sin are vividly illustrated in leprosy: (1) Leprosy portrays the internal nature of sin (cf. James 1:14). (2) Leprosy is a loathsome disease, showing the exceeding despicableness of sin (cf. Ro 7:13). (3) Leprosy isolates someone both from society and from the services of the sanctuary, just as sin separates a man from the presence of God (cf. Isa. 59:2; Rev. 21:27). (4) Leprosy, like sin, is an illness that grows progressively worse (cf. James 1:15). (5) Leprosy is considered to be a contagious disease (cf. Lev 13:45-46); sin is also contagious in that when the clean and the unclean come together, the unclean invariably contaminates the clean. Although there is no record in the Scriptures of the healing of leprosy apart from God (cf. Nu 12:13; 2 Kin. 5:14, 15; Mt. 8:2-4; Mark 1:40-44; Luke 5:12-14; 17:11-19), the Bible does not present leprosy as an incurable disease. The very fact that a man declared to be free of leprosy was to undergo a ceremonial purification is evidence of that. It is to be remembered, however, that these requirements were ceremonial and not curative. Nonetheless, the purification procedure becomes a beautiful picture of the Person and work of our new High Priest in cleansing us from sin: (1) the priest seeks the leper, not the leper the priest (Lev 14:3; cf. Luke 19:10); (2) the priest goes outside the camp (Lev 14:3; cf. Heb. 13:11-13); (3) the cleansing is not possible without the shedding of blood (Lev 14:5, 6; cf. Heb. 9:22); (4) the freed bird is identified with the slain bird (vv. 6, 7; cf. Rom. 6:3-5). Leprosy (06883) tsaraath is a "feminine noun referring to a skin disease, leprosy. It refers to a skin disease on humans (Lev. 13:2, 3, 8; 2KI. 5:3) but also to similarly appearing mold, mildew, or fungus in garments, walls of houses, etc. (Lev. 13:47, 49, 51, 52, 59). Most translations still render this as leprosy, but many scholars hold that it refers to leucodermia, etc. (The Complete Word Study Dictionary: Old Testament) Holman Bible Dictionary - A generic term applied to a variety of skin disorders from psoriasis to true leprosy. Its symptoms ranged from white patches on the skin to running sores to the loss of digits on the fingers and toes. For the Hebrews it was a dreaded malady which rendered its victims ceremonially unclean—that is, unfit to worship God (Leviticus 13:3). Anyone who came in contact with a leper was also considered unclean. Therefore, lepers were isolated from the rest of the community so that the members of the community could maintain their status as worshipers. Other physical disorders or the flow of certain bodily fluids also rendered one unclean (see Leviticus 12:1-14:32; Leviticus 15:1-33 ). Even houses and garments could have “leprosy” and, thus, be unclean (Leviticus 14:33-57 ). Jesus did not consider this distinction between clean and unclean valid. A person's outward condition did not make one unclean; rather that which proceeds from the heart determines one's standing before God (Mark 7:1-23; compare Acts 10:9-16). Therefore, Jesus did not hesitate about touching lepers (Mark 1:40-45) and even commanded His disciples to cleanse lepers (Matthew 10:8 ). Jesus even made a leper the hero of one of His parables (Luke 16:19-31 ). (Holman Bible Dictionary) A person with leprosy, apart from the telltale malignant raw flesh and white hair, was to be otherwise identified by tom clothes, announcement of "unclean" when in the streets and was to live isolated from the community. Deuteronomy 24:9 "Remember what the LORD your God did to Miriam on the way as you came out of Egypt. Remember: Lu 17:32 1Co 10:6,11 Miriam: Nu 5:2 Nu 12:10-15 2Ki 7:3 2Ch 26:20,21 Deuteronomy 24 Resources - Multiple Sermons and Commentaries Related Passages: Numbers 12:10-15+ (CONTEXT = Miriam's Rebellion) But when the cloud had withdrawn from over the tent, behold, Miriam was leprous, as white as snow. As Aaron turned toward Miriam, behold, she was leprous. 11 Then Aaron said to Moses, “Oh, my lord, I beg you, do not account this sin to us, in which we have acted foolishly and in which we have sinned. 12 “Oh, do not let her be like one dead, whose flesh is half eaten away when he comes from his mother’s womb!” 13 Moses cried out to the LORD, saying, “O God, heal her, I pray!” 14 But the LORD said to Moses, “If her father had but spit in her face, would she not bear her shame for seven days? Let her be shut up for seven days outside the camp, and afterward she may be received again.” 15 So Miriam was shut up outside the camp for seven days, and the people did not move on until Miriam was received again. ALWAYS A GOOD THING TO NOT LOSE MEMORY Remember what the LORD your God did to Miriam on the way as you came out of Egypt - Recall in Numbers 12 both Aaron and Miriam complained about Moses’ leadership and marriage to a Cushite woman, and God responded by affirming Moses’ leadership and inflicting Miriam with leprosy. Moses’ functioning like a priest interceded with Yahweh and she was restored after seven days. To remember Miriam would also be a reminder not to rebel against God's established authority of the priests! NET NOTE agrees writing that "The purpose for the allusion here appears to be the assertion of the theocratic leadership of the priests who, like Moses, should not be despised." (Deuteronomy 24) Pulpit Commentary - here the people are counseled by Moses to follow the directions of the priests in this case, however painful it might be for them to submit to the restrictions that would be thereby imposed upon them, remembering what the Lord did to Miriam the sister of Moses Deuteronomy 24:10 "When you make your neighbor a loan of any sort, you shall not enter his house to take his pledge. When: De 15:8 Deuteronomy 24 Resources - Multiple Sermons and Commentaries REGULATIONS REGARDING PLEDGES When you make your neighbor a loan of any sort, you shall not enter his house to take his pledge - NLT = "do not enter his house to pick up the item he is giving as security." The poor man's dignity was to be preserved. Furthermore on entering his house one might be tempted to take other things of his. Guzik points out that "The idea of taking collateral for a loan is valid, because it encourages personal responsibility in the one receiving the loan." (Commentary) Pulpit Commentary - If one had to take a pledge from another, he was not to go into the house of the latter and take what he thought fit; he must stand without, and allow the debtor to bring to him what he saw meet to offer. He might stand outside and summon the debtor to produce his pledge, but he was not insolently to enter the house and lay hands on any part of the owner's property. Ryrie - Vs. 24:10-13 Though a fellow Israelite could not be charged interest on a loan, a pledge could be taken, but no pledge that would jeopardize his livelihood or his life (e.g., a millstone, v. 6; or his mantle used as a cover when asleep, v. 13, cf. Amos 2:8; or his daily wage, vv. 14-15). Pledge 05667. עֲבוֹט ʿaḇôṭ: A masculine noun indicating a pledge, an article taken by the loaner as a security for a loan, something given, put forth to stand as collateral (Deut. 24:10–13), especially for a loan. Only used in this section - Deut. 24:10; Deut. 24:11; Deut. 24:12; Deut. 24:13 IVP Bible Background Commentary regulations concerning a pledge. It was a common business practice in the ancient Near East for a person to “make a pledge” (i.e., offer as collateral) a portion of his property as a guarantee of paying off a debt or other financial obligation. For instance, the Code of Hammurabi and Hittite laws stipulate the pledging of land or planted fields. Hammurabi and Middle Assyrian laws both deal with the legal rights of persons who have been taken in pledge for a debt. What is distinctive about the Deuteronomic law, as compared to the older version in the covenant code (Ex 22:26–27), is its emphasis on protecting both the humanitarian rights and the personal honor of the debtor. Thus the creditor may not enter the debtor’s house to take an object in pledge. Instead, the debtor’s dignity is preserved by maintaining the sanctity of his personal dwelling and by giving him the opportunity to choose what will be offered. In this way the poor are treated on a par with all other Israelites. Deuteronomy 24:11 "You shall remain outside, and the man to whom you make the loan shall bring the pledge out to you. Deuteronomy 24 Resources - Multiple Sermons and Commentaries CREDITORS TO STAY OUT OF DEBTOR'S HOUSE You shall remain outside, and the man to whom you make the loan shall bring the pledge out to you - Stay out of his house! NET = "You must stand outside and the person to whom you are making the loan will bring out to you what he is offering as security." If you entered you might say "I want that beautiful one over there!, etc" The privacy of the debtor's home was protected by God's instruction.
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Guzik applies this to real life - It is wrong for a parent to automatically blame themselves for their wayward children; though they may have a part in the problem, it isn’t always the case. There are instances when God commands that a whole family be punished for sin, such as with the family of Achan in Joshua 7:16-26. When God deals with a whole family, it shows that there must have been some conspiracy between family members, for each is responsible for his own sin. (Commentary) One also recalls the punishment in "Korah's Rebellion" - see Nu 16:24-32 which describes the death of household members of Dathan and Abiram; and of Korah, although some of Korah's offspring were spared indicating they did not commit this sin personally (see Nu 26:11).