Exegetical and Hermeneutical Commentary of Deuteronomy 15:1
At the end of [every] seven years thou shalt make a release.
1. At the end of seven years ] So Heb. That is, in the seventh year, as is clearly put in Deu 15:12 (cp. Jer 34:14): see also Deu 14:28.
a release ] or remission, Heb. sh e miah from shama, to let drop (2Ki 9:33; let her drop) or lapse: Exo 23:11, thou shalt let it (the land or its crop) lapse, i.e. lie fallow; Deu 15:3 of a debt.
Fuente: The Cambridge Bible for Schools and Colleges
The year of release is no doubt identical with the sabbatical year of the earlier legislation (Exo 23:10 ff, and Lev 25:2 ff), the command of the older legislation being here amplified. The release was probably for the year, not total and final, and had reference only to loans lent because of poverty (compare Deu 15:4, Deu 15:7). Yet even so the law was found to be too stringent for the avarice of the people, because it was one of those which the rabbis made of none effect by their traditions.
Deu 15:2
Because it is called the Lords release – Render, because proclamation has been made of the Lords release. The verb is impersonal, and implies (compare Deu 31:10) that the solemnity of the year of release has been publicly announced.
Deu 15:3
The foreigner would not be bound by the restriction of the sabbatical year, and therefore would have no claim to its special remissions and privileges. He could earn his usual income in the seventh as in other years, and therefore is not exonerated from liability to discharge a debt anymore in the one than the others.
Deu 15:4
There is no inconsistency between this and Deu 15:11. The meaning seems simply to be, Thou must release the debt for the year, except when there be no poor person concerned, a contingency which may happen, for the Lord shall greatly bless thee. The general object of these precepts, as also of the year of Jubilee and the laws respecting inheritance, is to prevent the total ruin of a needy person, and his disappearance from the families of Israel by the sale of his patrimony.
Deu 15:9
literally: Beware that there be not in thy heart a word which is worthlessness (compare Deu 13:13 note).
Fuente: Albert Barnes’ Notes on the Bible
Deu 15:1-8
Keep the Passover.
The yearly festivals
The darker side of the Jewish religion was more than relieved by its outlets for joy. It identified in a marvelous manner the holy day and the holiday (see the, two words translated feast in Lev 23:1-44, meaning, the one holy convocation, the other festival), showing that the people with deepest religious feelings are, after all, the happiest people. The three great yearly feasts were–
1. The Passover, in the middle of Abib (nearly our April);
2. Seven weeks after, Pentecost, or the Feast of Weeks; and
3. The Feast of Tabernacles, or of Ingathering, in the end of autumn (October). Notice of all three–
I. Their origin. They have their root in the weekly Sabbath. The Sabbath itself is the first of the feasts (Lev 23:2-3), in which respect it also is a joyful day (Psa 18:24; Isa 56:7; Isa 58:14). And the great feasts are framed upon its model. They are ruled by the sabbatical number, seven. They begin and generally end on the seventh day. Two of them last for seven days each, and there are seven days of holy convocation in the year. Pentecost takes place seven weeks–a sabbath of weeks–after the Passover. The seventh month is specially distinguished (verses 23-36). Moreover, every seventh year is of the nature of a Sabbath, and seven times seven years bring the Jubilee. Smaller festivals formed connecting links between the Sabbath and the yearly feasts. There was the Feast of Months, distinguishing the first Sabbath of each month with special sacrifices (Num 28:11), and with blowing of trumpets (Num 10:10), which trumpets were used again on the first day of the seventh month–the Feast of Trumpets (Lev 23:24-25). Our Sabbaths, like those of the Jews, form the backbone and safeguard of our own national festivities.
II. Their purpose. They accomplished on a larger scale what was already aimed at by the weekly Sabbath.
1. They called away from the round of yearly duty to the public recognition of God. In spring and summer and autumn they presented anew to the peoples consciousness, through the most impressive vehicle of national festivals, their covenant relation to Jehovah.
2. They had a most important educational function. They were a compendium in dramatic form of early Israelitish history, What mean ye by this service? (Exo 12:26.) Moreover, they gave opportunity for special religious instruction. (Josiahs Passover, 2Ch 34:29 ff.; and Ezras Feast of Tabernacles, Neh 8:1-18.)
3. They subserved important ends not directly religious. They promoted the national unity of the Israelites, stimulating their patriotism. (See the action of Jeroboam, 1Ki 12:26.)
III. Their regulations.
1. The males from all parts of the country must assemble to the three feasts (Deu 16:16); for which purpose all ordinary labour ceases.
2. The worshippers are to bring contributions (Deu 16:16-17), both for the necessary sacrifices of themselves and others, and for hospitality (Neh 8:10).
3. The people are to rejoice in their feasts. So Lev 23:40 commands for the Feast of Tabernacles, and Deu 16:11; Deu 16:15 for the Feasts of Pentecost and Tabernacles. Ezra tells of the joy at the Feast of the Passover (Ezr 6:22); and Nehemiah of the very great gladness at the Feast of Tabernacles (Neh 8:17). But where is happiness to be found if not in the recognition of Gods relation to us? Special protection was promised during the celebration of the feasts. There are frequent promises that the fruits of the earth will not suffer, as Deu 16:15. And it was specially promised that the absence of its defenders would not expose the country to invasion (Exo 34:24). In short, Israels compliance with Gods will here as everywhere was to be to the advantage even of his worldly prosperity. A truth for all times and all peoples (Psa 1:3; Psa 92:13-15). (W. Roberts, M. A.)
The yearly festivals
Looking to these festivals separately, we find that a three-fold meaning attaches to each of them–
1. A present meaning in nature;
2. A retrospective meaning in history; and
3. A prospective meaning in grace.
Moreover, in each of these three respects the three feasts stand in progressive order: the Passover, the first at once in nature, history, and grace; the Pentecost, in all three respects the second or intermediate; and the Tabernacles, in all three respects the consummation of what has gone before.
I. The feast of the passover, occurring about the beginning of April.
1. Its natural meaning was necessarily an afterthought or addition of the wilderness legislation. Looking forward to the settlement in Canaan, and placed at early harvest, it marked the beginning of a peoples enrichment in the fruits of the earth, and recognised in that the gift of a covenant God. Its place was when thou beginnest to put the sickle to the corn (Deu 16:9). And hence the special provisions of Lev 23:10-14.
2. What was first in nature was also first in history. The Passover night marked the beginning of Israels national life. The month in which it occurred was henceforth to be the first of the year (Exo 12:2), and to be permanently observed (Exo 12:14; Deu 16:1). Some modifications necessarily arose in the permanent observance of the Passover; the blood was now to be sprinkled on the altar; and the lamb was to be slain in the one place of sacrifice (Deu 16:5-7; 2Ch 30:15-16). The eating with unleavened bread and bitter herbs remained, as pointing to–
3. The prospective and spiritual reference of the Passover. The observance of the Passover touched closely the spiritual welfare of the Israelites. It distinguished the reigns of Josiah and Hezekiah and the return of the Jews from captivity. And here we have the third and greatest beginning, the beginning of the kingdom of God, in the worlds deliverance from sin. And we must deal with Christ as the Jews with the Paschal Lamb, taking Him–eating Him, as He Himself puts it–in His entireness as a Saviour, with the bitter herbs of contrition and the unleavened bread of a sincere obedience.
II. The feast of pentecost–called also the Feast of Weeks, inasmuch as seven weeks were to be reckoned between Passover and Pentecost. And this distance of a Sabbath of weeks rules in all three meanings of this feast.
1. Its natural reference was to the completion of the harvest. It was the Feast of harvest. Now, two loaves baked of the first-fruits are to be waved before the Lord, with accompanying offerings (Lev 23:17-20). In addition to which, a free-will offering, in recognition of Gods blessing, is to be brought, and the people are called on specially to rejoice (Deu 16:10-11).
2. Its historical reference is a matter of inference. The seven weeks between Passover and Pentecost are paralleled by the seven weeks actually occurring between the deliverance from Egypt and the giving of the law from Sinai; and as the Passover commemorates the first, it is reasonable to infer that Pentecost commemorates the second. Moreover, the fulfilment which in nature Pentecost gives to the promise of the Passover is paralleled by the fulfilment which the Sinaitic law actually gave to the promise of the Exodus. For Gods first object and promise was to meet His people and reveal Himself to them in the wilderness. And this connection becomes greatly more remarkable when we notice–
3. The prospective meaning of this feast in the realm of grace. Under the Christian dispensation Pentecost has become even more illustrious than the Passover. Again God numbered to Himself seven weeks, and signalised Pentecost by the gift of the Spirit. And what the Pentecost was to the Passover, that the gilt of the Spirit is to the atonement of Christ. Look at the natural meaning of the two feasts. In the sheaf of corn the Passover furnished the material for food; in the wave loaves Pentecost presented Gods gift in the shape in which it could be used for food. So the Passover atonement furnishes a material for salvation which becomes available only through the gift of the Spirit. Or look at the historical meaning of the feasts: the Passover atonement came to effect spiritually and for the world what the Paschal Lamb effected for the Jewish nation. And the Holy Spirit came to do for the dead law what Christ in His atonement did for the Paschal Lamb. He came to write universally on mens hearts what of old had been written for the Israelites on stone (Heb 8:8; Heb 8:10; 2Co 3:3). As the end of harvest was the fruition of its beginning, and the law the fruition of the exodus, so the pentecostal Spirit was the fruition of the atonement. Should not we who live under the dispensation of the Spirit maintain our pentecostal joy?
III. The feast of tabernacles, in the seventh month, or our October–called also the Feast of Ingathering.
1. Its natural meaning. It came after the harvest of the vineyards and olive yards. It marked the close of the years labours and their cumulative results, and was therefore the most joyous of the feasts (Lev 23:40; Deu 16:14); but–
2. The historical meaning of the feast gives us deeper insight into its joy. There is a special provision made in view of the coming settlement in Canaan, and made in order that the hardships of the wilderness may be kept fresh in the peoples memory (Lev 23:40; Lev 23:42-43). That memorial was to emphasise Gods goodness in the protection of the fathers and in the settlement of their posterity. The Feast of Tabernacles therefore marked the consummation of Gods covenant, and called for highest gratitude and joy. Specially interesting is the celebration of this feast by the Jews on their return from Babylon, where Gods goodness in bringing their forefathers through the wilderness had been a second time, and no less wondrously, manifested to them (Neh 8:13-17; Psa 126:1-6.) But–
3. The fullest meaning of the Feast of Tabernacles is in the kingdom of grace. The wonder of Gods goodness finds last and highest manifestation in the final home-bringing of His universal Church. The anti-type is the ingathering of Gods good grain into the heavenly garner. Canaan after the wilderness, Jerusalem after Babylon, are paralleled and fulfilled in the multitude that have come out of great tribulation. (Walter Roberts, M. A.)
Jewish commemorative feasts
The Scriptures record two chief outbursts of miraculous power: one at the foundation of the Hebrew commonwealth at the exodus from Egypt, and one at the time of Christs appearing and the foundation of Christianity. It is a matter of infinite importance to every man to ascertain whether these great miracles of the exodus and of Christs first advent were really wrought.
I. The facts of the case are these:
(1) The Hebrew people and the ancient Hebrew books now exist, and they throw light on one another.
(2) Wherever the Jewish people exist they celebrate in the spring the festival of the Passover, which they universally regard as a historical memorial of the deliverance of their forefathers from Egypt, about fourteen hundred years before Christ, by the supernatural intervention of God the Almighty.
II. In the same manner, the feast of Pentecost, or the festival of the wheat harvest, fifty days after the Passover, came to be regarded as a memorial of the giving of the law on Mount Sinai on the fiftieth day after the Exodus. In like manner, the autumnal festival of Succoth, or Booths, called The Feast of Tabernacles, is now celebrated just as universally as the Passover in the spring, as a memorial of the children of Israel dwelling in huts or booths. These festivals and commemorations have been celebrated now for more than three thousand years.
III. The rule is that national celebrations and public monuments maintain the remembrance of real events in past ages. It may be objected that if Athens, with all its wisdom, could celebrate the fictitious history of Minerva why may we not believe that the Jews were capable of commemorating things that happened only in the imagination of later writers and poets? To this we answer:
(1) that even in the festivals of mythology there has been a strange interweaving of historical truth and a constant tendency to give this element prominence in the lapse of time;
(2) that the Jews were utterly destitute of the dramatic imagination of the Greeks: to them the origination of a myth like that of the Exodus, if it were a myth, would be an uncongenial exercise, its adoption as history an impossibility. (E. White.)
Conditions of worship
The time is specified, and the reason is given. Every month has a memory, every day has a story, every night has a star all its own. Selected instances help us to ascertain general principles. Acting upon these instances, we become familiar with their spirit and moral genius, so much so that we begin to ask, are there not other memorable events? Are there not other times of deliverance? Have we been brought out of Egypt only? Are not all the days storied with providential love? If God is so careful about time, has He any regard for place? (Verses 5, 6.) This is morally consistent with Gods claim for gracious recollection of definite times. May we not slay the Passover where we please? Certainly not. May we not insulate ourselves, and upon little church appointments of Our own creation carry out the ceremony of our worship? Certainly not. We should strive to move in the direction at least of unity, commonwealth, fellowship, solidarity. The sacrifice is the same, the man who offers it is the same; but because it is not offered at the place which God has chosen the sacrifice and the sacrificer go for nothing. That is in harmony with all the social arrangements which experience has approved. There are fit places for all things, as well as fit times. The time having been fixed and the place determined, what remains? (Verse 10.) Here is the beginning of another kind of liberty. A wonderful word occurs in this verse: a free-will offering. How wonderfully God educates the human race: He will insist upon definite claims and obligations being answered, and yet He will also give opportunity for freewill action, as if He had said,–Now we shall see what you will do when left to yourselves; the law no longer presses you: the great hand is lifted, and for the time being you shall do in this matter as it may please your own mind and heart. That is an element in the Divine education of the human race. God gives us opportunities of showing ourselves to ourselves. He only would count the gift: no one should know what had been done: the sweet transaction should lie between the one soul and the living Lord. Another singular word occurs in this tenth verse:–a tribute. The literal meaning is that the gift is to be proportional. It would have been easy to throw a dole to the Lord that had no reference whatever to what was left behind: that would be a broad, easily-opened gate to heaven; but such is not the condition stated in the bond. Even the freewill offering is to be tributary: it is to be based upon the original substance, the actual property, whatever is in the hand as momentary possession. Thus, sacrifice is to be calculated; worship is to be the result of forethought; nothing is to be done of mere constraint or as consultative of ease and indulgence. A word of taxation touches the very poetry and pathos of oblation. And thou shalt rejoice before the Lord thy God, etc. (Deu 23:11). This gives us the joyous aspect of religion. An ancient Jewish annotator has made a beautiful remark upon this verse, to the effect that thy four, O Israel, and My four shall rejoice together. Thy son, and thy daughter, and thy manservant, and thy maidservant–let them rejoice, let them be glad in response to music, and let them call for more music to express their ever-increasing joy; but Gods four must be there also–the Levite, the stranger, the fatherless, and the widow; they represent the Divine name as authority for admission to the feast. The religious servant, the poor stranger, the orphan, and the widow–they sit down, in seats divinely claimed for them, at the festive board. So the company shall be representative:–son, daughter, manservant, maidservant; priest, stranger, orphan, widow;–this is the typical company sitting down at the symbolical feast. God will not have our small house parties, made up of people of one class, equally well-dressed and accosting one another in the language of equality; He will have a large feast. (J. Parker, D. D.)
Unleavened bread
What does this unleavened bread mean? Two things, I think.
1. First, Christ; for He is the believers food. The unleavened bread sets forth Christ in one aspect, as much as the lamb sets Him forth in another. In the Israelite feeding upon unleavened bread, we have presented to us the believer drawing his strength from Jesus, the spotless and Holy One–the unleavened bread. I am the bread of life.
2. But there is another meaning of the unleavened bread, and that is holiness, uprightness, singleness of eye. Just as the bread was not the main staple of the Passover feast, but the lamb, so holiness is the accompaniment rather than the principal portion of the Christian feast. In the case of every believer the unleavened bread must accompany feeding upon Christ as the lamb. God has joined these two things together, let us not put them asunder. If we are redeemed by the blood of the lamb, let us live upon the unleavened bread; let us show forth the sincerity and truth which God requires in our life. For even Christ our passover was sacrificed for us; therefore let us keep the feast, not with old leaven, neither with leaven of malice and wickedness, but with the unleavened bread of sincerity and truth (1Co 5:7). (S. A. Blackwood.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER XV
The Sabbatical year of release, 1.
The manner in which this release shall take place, 2-5.
Of lending to the poor, and the disposition in which it should
be done, 6-11.
Of the Hebrew servant who has served six years, and who shall be
dismissed well furnished, 12-15.
The ceremony of boring the ear, when the servant wishes to
continue with his master, 16-18.
Of the firstlings of the flock and herd, 19, 20.
Nothing shall be offered that has any blemish, 21.
The sacrifice to be eaten both by the clean and unclean, except
the blood, which is never to be eaten, but poured out upon the
ground, 22, 23.
NOTES ON CHAP. XV
Verse 1. At the end of every seven years thou shalt make a release] For an explanation of many things in this chapter, see the notes on Exod. xxi. and xxiii., and Lev. xxv.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
i.e. In the last year of the seven, as is most evident from Deu 15:9; Exo 21:2; Jer 34:14. So the like phrase is oft used, as Deu 14:28; Jos 3:2; Jer 25:12; Luk 2:21; Act 2:1. And this year of release, as it is called below, Deu 15:9, is the same with the sabbatical year, Exo 23:11; Lev 25:4.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. At the end of every sevenyearsduring the last of the seven, that is, the sabbaticalyear (Exo 21:2; Exo 23:11;Lev 25:4; Jer 34:14).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
At the end of every seven years thou shalt make a release. Not of servants, for they were not to be dismissed from their service until they had served six years, as is directed to in a following law; for if they were to be set free whenever a sabbatical year came, they might be discharged when they had not served more than a year, or than half a year, or than a month or two. Indeed when the year of jubilee intervened, they were released be it at what time it would; but not in a sabbatical year, which was a year of release of debts, as the following verses show, as well as there was, then a rest of the land from tillage, Le 25:2. Now this was done at the end or extremity of every seventh year; not at the latter end or extremity of it, for if the debt of a poor man might be exacted of him in the year, and until the end of it, it would not in this respect have been a sabbatical year, or a year of rest and quiet; but this was done at the first extremity of it, at the beginning of it, as Aben Ezra and Ben Melech observe; though Maimonides b asserts it to be after the seven years were ended; for he says,
“the seventh year releaseth not monies but at the end of it,”
according to De 15:1 that as in De 31:10 after seven years is meant, so the release of monies is after seven years.
b Hilchot Shemittah & Yobel, c. 9. sect. 4.
Fuente: John Gill’s Exposition of the Entire Bible
On the Year of Release. – The first two regulations in this chapter, viz., Deu 15:1-11 and Deu 15:12-18, follow simply upon the law concerning the poor tithe in Deu 14:28-29. The Israelites were not only to cause those who had no possessions (Levites, strangers, widows, and orphans) to refresh themselves with the produce of their inheritance, but they were not to force and oppress the poor. Debtors especially were not to be deprived of the blessings of the sabbatical year (Deu 15:1-6). “ At the end of seven years thou shalt make a release.” The expression, “at the end of seven years,” is to be understood in the same way as the corresponding phrase, “at the end of three years,” in Deu 14:28. The end of seven years, i.e., of the seven years’ cycle formed by the sabbatical year, is mentioned as the time when debts that had been contracted were usually wiped off or demanded, after the year’s harvest had been gathered in (cf. Deu 31:10, according to which the feast of Tabernacles occurred at the end of the year). , from morf , , to let lie, to let go (cf. Exo 23:11), does not signify a remission of the debt, the relinquishing of all claim for payment, as Philo and the Talmudists affirm, but simply lengthening the term, not pressing for payment. This is the explanation in Deu 15:2: “ This is the manner of the release ” ( shemittah ): cf. Deu 19:4; 1Ki 9:15. “ Every owner of a loan of his hand shall release (leave) what he has lent to his neighbour; he shall not press his neighbour, and indeed his brother; for they have proclaimed release for Jehovah.” As (release) points unmistakeably back to Exo 23:11, it must be interpreted in the same manner here as there. And as it is not used there to denote the entire renunciation of a field or possession, so here it cannot mean the entire renunciation of what had been lent, but simply leaving it, i.e., not pressing for it during the seventh year. This is favoured by what follows, “ thou shalt not press thy neighbour,” which simply forbids an unreserved demand, but does not require that the debt should be remitted or presented to the debtor (see also Bhr, Symbolik, ii. pp. 570-1). “The loan of the hand:” what the hand has lent to another. “The master of the loan of the hand:” i.e., the owner of a loan, the lender. “His brother” defines with greater precision the idea of “a neighbour.” Calling a release, presupposes that the sabbatical year was publicly proclaimed, like the year of jubilee (Lev 25:9). is impersonal (“they call”), as in Gen 11:9 and Gen 16:14. “ For Jehovah: ” i.e., in honour of Jehovah, sanctified to Him, as in Exo 12:42. – This law points back to the institution of the sabbatical year in Exo 23:10; Lev 25:2-7, though it is not to be regarded as an appendix to the law of the sabbatical year, or an expansion of it, but simply as an exposition of what was already implied in the main provision of that law, viz., that the cultivation of the land should be suspended in the sabbatical year. If no harvest was gathered in, and even such produce as had grown without sowing was to be left to the poor and the beasts of the field, the landowner could have no income from which to pay his debts. The fact that the “ sabbatical year ” is not expressly mentioned, may be accounted for on the ground, that even in the principal law itself this name does not occur; and it is simply commanded that every seventh year there was to be a sabbath of rest to the land (Lev 25:4). In the subsequent passages in which it is referred to (Deu 15:9 and Deu 31:10), it is still not called a sabbatical year, but simply the “year of release,” and that not merely with reference to debtors, but also with reference to the release ( Shemittah ) to be allowed to the field (Exo 23:11).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Year of Release. | B. C. 1451. |
1 At the end of every seven years thou shalt make a release. 2 And this is the manner of the release: Every creditor that lendeth ought unto his neighbour shall release it; he shall not exact it of his neighbour, or of his brother; because it is called the LORD‘s release. 3 Of a foreigner thou mayest exact it again: but that which is thine with thy brother thine hand shall release; 4 Save when there shall be no poor among you; for the LORD shall greatly bless thee in the land which the LORD thy God giveth thee for an inheritance to possess it: 5 Only if thou carefully hearken unto the voice of the LORD thy God, to observe to do all these commandments which I command thee this day. 6 For the LORD thy God blesseth thee, as he promised thee: and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over thee. 7 If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the LORD thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother: 8 But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth. 9 Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the LORD against thee, and it be sin unto thee. 10 Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the LORD thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto. 11 For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.
Here is, I. A law for the relief of poor debtors, such (we may suppose) as were insolvent. Every seventh year was a year of release, in which the ground rested from being tilled and servants were discharged from their services; and, among other acts of grace, this was one, that those who had borrowed money, and had not been able to pay it before, should this year be released from it; and though, if they were able, they were afterwards bound in conscience to repay it, yet thenceforth the creditor should never recover it by law. Many good expositors think it only forbids the exacting of the debt in the year of release, because, no harvest being gathered in that year, it could not be expected that men should pay their debts then, but that afterwards it might be sued for and recovered: so that the release did not extinguish the debt, but only stayed the process for a time. But others think it was a release of the debt for ever, and this seems more probable, yet under certain limitations expressed or implied. It is supposed (v. 3) that the debtor was an Israelite (an alien could not take the benefit of this law) and that he was poor (v. 4), that he did not borrow for trade or purchase, but for the subsistence of his family, and that now he could not pay it without reducing himself to poverty and coming under a necessity of seeking relief in other countries, which might be his temptation to revolt from God. The law is not that the creditor shall not receive the debt if the debtor, or his friends for him, can pay it; but he shall not exact it by a legal process. The reasons of this law are, 1. To put an honour upon the sabbatical year: Because it is called the Lord’s release, v. 2. That was Gods year for their land, as the weekly sabbath was God’s day for themselves, their servants, and cattle; and, as by the resting of their ground, so by the release of their debts, God would teach them to depend upon his providence. This year of release typified the grace of the gospel, in which is proclaimed the acceptable year of the Lord, and by which we obtain the release of our debts, that is, the pardon of our sins, and we are taught to forgive injuries, as we are and hope to be forgiven of God. 2. It was to prevent the falling of any Israelite into extreme poverty: so the margin reads (v. 4), To the end there shall be no poor among you, none miserably and scandalously poor, to the reproach of their nation and religion, the reputation of which they ought to preserve. 3. God’s security is here given by a divine promise that, whatever they lost by their poor debtors, it should be made up to them in the blessing of God upon all they had and did, v. 4-6. Let them take care to do their duty, and then God would bless them with such great increase that what they might lose by bad debts, if they generously remitted them, should not be missed out of their stock at the year’s end. Not only, the Lord shall bless thee (v. 4), but he doth bless thee, v. 6. It is altogether inexcusable if, though God had given us abundance, so that we have not only enough but to spare, yet we are rigorous and server in our demands from our poor brethren; for our abundance should be the supply of their wants, that at least there may not be such an inequality as is between two extremes, 2 Cor. viii. 14. They must also consider that their land was God’s gift to them, that all their increase was the fruit of God’s blessing upon them, and therefore they were bound in duty to him to use and dispose of their estates as he should order and direct them. And, lastly, If they would remit what little sums they had lent to their poor brethren, it is promised that they should be able to lend great sums to their rich neighbours, even to many nations (v. 6), and should be enriched by those loans. Thus the nations should become subject to them, and dependent on them, as the borrower is servant to the lender, Prov. xxii. 7. To be able to lend, and not to have need to borrow, we must look upon as a great mercy, and a good reason why we should do good with what we have, lest we provoke God to turn the scales.
II. Here is a law in favour of poor borrowers, that they might not suffer damage by the former law. Men would be apt to argue, If the case of a man be so with his debtor that if the debt be not paid before the year of release it shall be lost, it were better not to lend. “No,” says this branch of the statute, “thou shalt not think such a thought.” 1. It is taken for granted that there would be poor among them, who would have occasion to borrow (v. 7), and that there would never cease to be some such objects of charity (v. 7), and that there would never cease to be some such objects of charity (v. 11): The poor shall never cease out of thy land, though not such as were reduced to extreme poverty, yet such as would be behind-hand, and would have occasion to borrow; of such poor he here speaks, and such we have always with us, so that a charitable disposition may soon find a charitable occasion. 2. In such a case we are here commanded to lend or give, according to our ability and the necessity of the case: Thou shalt not harden thy heart, nor shut thy hand, v. 7. If the hand be shut, it is a sign the heart is hardened; for, if the clouds were full of rain, they would empty themselves, Eccl. xi. 3. Bowels of compassion would produce liberal distributions, Jas 2:15; Jas 2:16. Thou shalt not only stretch out thy hand to him to reach him something, but thou shalt open thy hand wide unto him, to lend him sufficient, v. 8. Sometimes there is as much charity in prudent lending as in giving, as it obliges the borrower to industry and honesty and may put him into a way of helping himself. We are sometimes tempted to think, when an object of charity presents itself, we may choose whether we will give any thing or nothing, little or much; whereas it is here an express precept (v. 11), I command thee, not only to give, but to open thy hand wide, to give liberally. 3. Here is a caveat against that objection which might arise against charitable lending from the foregoing law for the release of debts (v. 9): Beware that there be not a thought, a covetous ill-natured thought, in thy Belial heart, “The year of release is at hand, and therefore I will not lend what I must then be sure to lose;” lest thy poor brother, whom thou refusest to lend to, complain to God, and it will be a sin, a great sin, to thee. Note, (1.) The law is spiritual and lays a restraint upon the thoughts of the heart. We mistake if we think thoughts are free from the divine cognizance and check. (2.) That is a wicked heart indeed that raises evil thoughts from the good law of God, as theirs did who, because God had obliged them to the charity of forgiving, denied the charity of giving. (3.) We must carefully watch against all those secret suggestions which would divert us from our duty or discourage us in it. Those that would keep from the act of sin must keep out of their minds the very thought of sin. (4.) When we have an occasion of charitable lending, if we cannot trust the borrower, we must trust God, and lend, hoping for nothing again in this world, but expecting it will be recompensed in the resurrection of the just, Luk 6:35; Luk 14:14. (5.) It is a dreadful thing to have the cry of the poor against us, for God has his ear open to that cry, and, in compassion to them, will be sue to reckon with those that deal hardly with them. (6.) That which we think is our prudence often proves sin to us; he that refused to lend because the year of release was at hand thought he did wisely, and that men would praise him as doing well for himself, Ps. xlix. 18. But he is here told that he did wickedly, and that God would condemn him as doing ill to his brother; and we are sure that the judgment of God is according to truth, and that what he says is sin to us will certainly be ruin to us if it be not repented of.
III. Here is a command to give cheerfully whatever we give in charity: “Thy heart shall not be grieved when thou givest, v. 10. Be not loth to part with thy money on so good an account, nor think it lost; grudge not a kindness to they brother; and distrust not the providence of God, as if thou shouldest want that thyself which thou givest in charity; but, on the contrary, let it be a pleasure and a satisfaction of soul to thee to think that thou art honouring God with thy substance, doing good, making thy brother easy, and laying up for thyself a good security for the time to come. What thou doest do freely, for God loves a cheerful giver,” 2 Cor. ix. 7.
IV. Here is a promise of a recompence in this life: “For this thing the Lord thy God shall bless thee.” Covetous people say “Giving undoes us;” no, giving cheerfully in charity will enrich us, it will fill the barns with plenty (Prov. iii. 10) and the soul with true comfort, Isa 58:10; Isa 58:11.
Fuente: Matthew Henry’s Whole Bible Commentary
DEUTERONOMY – CHAPTER FIFTEEN
Verses 1-6:
This text provides for the regulation of debts. Just as there was a sabbath of rest for the land (Lev 25:1-7), so there was to be a rest for the doctor.
“Release,” shemittah, from shamat, “to discontinue, to let rest.” The cognate verb occurs in Exo 23:11, where it is translated “let. . .rest.” The meaning: the creditor was to leave the debt in the hand of the debtor, just as the land was to lie untilled.
“Creditor that lendeth,” literally, “master of the lending of the hand,” the owner of what one’s hand lends to another.
“Neighbor,” in this case, a fellow-Israelite.
“Exact,” nagas, also translated “oppress.”
The law provides that the lender must not pressure for payment a fellow-Israelite during the sabbatical year. This does not mean that the debt was canceled; only that no payment was to be required during that year.
“Foreigner,” nokri, “stranger, alien,” of another nation. The term differs from the “stranger,” ger, one from another nation, but who lived in Israel and who partook of Israel’s laws and customs and benevolence, see Exo 12:19; Exo 12:48-49, et. al. The creditor could demand payment of a debt from the “foreigner,” nokri. Such an one was not under the law of the sabbatical year, so he would have his regular income during that time, and the repayment of his debt would work no hardship on him.
This law was not designed to provide a loophole to evade repayment of just debts. Its purpose was to prevent there being any poor in the land. Verse 6 is God’s promise of prosperity in the land, so the creditor would suffer no loss by not demanding payment the seventh year.
The blessing of prosperity and autonomy was contingent upon obedience to Jehovah God. The opposite would be true if they forsook and disobeyed Him.
Fuente: Garner-Howes Baptist Commentary
1. At the end of every seven years. A special act of humanity towards each other is here prescribed to the Jews, that every seven years, brother should remit to brother whatever was owed him. But, although we are not bound by this law at present, and it would not be even expedient that it should be in use, still the object to which it tended ought still to be maintained, i e. , that we should not be too rigid in exacting our debts, especially if we have to do with the needy, who are bowed down by the burden of poverty. The condition of the ancient people, as I have said, was different. They derived their origin from a single race; the land of Canaan was their common inheritance; fraternal association was to be mutually sustained among them, just as if they were one family: and, inasmuch as God had once enfranchised them, the best plan for preserving’ their liberty for ever was to maintain a condition of mediocrity, lest a few persons of immense wealth should oppress the general body. Since, therefore, the rich, if they had been permitted constantly to increase in wealth, would have tyrannized over the rest, God put by this law a restraint on immoderate power. Moreover, when rest was given to the land, and men reposed from its cultivation, it was just that the whole people, for whose sake the Sabbath was instituted, should enjoy some relaxation. Still the remission here spoken of was, in my opinion, merely temporary. Some, indeed, suppose that all debts were then entirely cancelled; (144) as if the Sabbatical year destroyed all debtor and creditor accounts; but this is refuted by the context, for when the Sabbatical year is at hand, God commands them to lend freely, whereas the contract would have been ridiculous, unless it had been lawful to seek repayment in due time. Surely, if no payment had ever followed, it would have been required simply to give: for what would the empty form of lending have availed if the money advanced was never to be returned to its owner? But God required all suits to cease for that year, so that no one should trouble his debtor: and, because in that year of freedom and immunity there was no hope of receiving back the money, God provides against the objection, and forbids them to be niggardly, although the delay might produce some inconvenience. First of all, therefore, He commands them to make a remission in the seventh year, i e. , to abstain from exacting their debts, and to concede to the poor, as well as to the land, a truce, or vacation. On which ground Isaiah reproves the Jews for observing the Sabbath amiss, when they exact (145) their debts, and “fast for strife and debate.” (Isa 58:3.) The form of remission is added, That no one should vex his neighbor in the year in which the release of God is proclaimed.
(144) “The Hebrews (says Ainsworth) for the most part hold the remission to be perpetual.” He, however, argues from the word שמטה, an intermission, and its use in that sense in Exo 23:11, that C. ’ s interpretation is the correct one. So also Dathe, who quotes Jos. Meyer in his Treatise on the Festivals of the Jews, ch. 17 sec. 20; and Michaelis, in his Laws of Moses, P. 3. sec. 157.
(145) A. V. , “all your labors;” margin, “things wherewith ye grieve others; Heb. , griefs;” C. ’ s own version, “omnes facultates vestras exigitis.”
Fuente: Calvin’s Complete Commentary
THE RECAPITULATION OF THE LAW
Deu 5:1 to Deu 26:19 record for us a recapitulation of the Law. The study of this section sets out clearly certain fundamental truths.
The Decalog is repeated with significant variations. Chapter 5, fundamental to all the laws of God is the Decalog. In Exodus, Moses delivered the same as he brought it from the tip of the fingers Divine. In Deuteronomy, the Law is given again. From the first to the tenth commandment, the very language of Exodus is employed, save in the instance of the fourth. Here, the reason assigned to the Jew for keeping the Sabbath, is strangely and significantly changed, namely, from because the Lord in six days made heaven and earth and rested on the seventh day, to Remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out arm; therefore, the Lord thy God commanded thee to keep the Sabbath day (Deu 5:15).
This change is so strange and so unexpected that it arrests immediate attention and demands adequate explanation. Why did God shift the reason for keeping the Sabbath from the finished creation to a completed redemption? The answer is not difficult. In the Divine plan, redemption is a far greater event than creation; the soul of man exceeds the weight of the world; for that matter, of all worlds. The Law was given by Moses, but Grace and Truth came by Jesus Christ. The Law was given for Jews; the Gentiles were never in bondage to it, and above all, believing Gentiles are not bound by it. To them, the Law is not a great external or outside force created for practices of restraint. Its spirit is transcribed to their souls rather; they walk at liberty while seeking Divine precepts. This is not to inveigh against the Law. The Law is just, and true and good, but by Law no man has ever been redeemed. It is to exalt Grace, which God hath revealed through Jesus Christ, in whom men have redemption from sin. If I only love my father and mother because the Law commands it, I do not love them at all; if I refrain from making images and bowing down before them because this is the demand of the Law, my heart may yet be as full of idolatry as a heathen temple. Redemption is not by the Law; it is by Grace in Jesus Christ!
The early Church was shortly called upon to settle this question of salvation by Law or Grace, and in the Jerusalem Conference Peter rose up and said unto them,
Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the Word of the Gospel, and believe.
And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as He did unto us;
And put no difference between us and them, purifying their hearts by faith.
Now therefore why tempt ye God, to put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear? (Act 15:7-10).
Later he said, We believe that through the Grace of the Lord Jesus Christ (not by Law) we shall be saved, even as they (Act 15:7-11). Mark you, in that very sentence, Peter, the Apostle, proves his realization of the fact that the Law had failed as a savior and the very Jew himself had hope alone in grace. How strange, then, for men of the Twentieth Century to turn back to Law and proclaim the Law as though it were a redeemer, and protest that men who ignore the Jewish Saturday as the Sabbath will plunge themselves into the pit thereby, when the Law never saved! The keeping of the Sabbath was the one Law that contained in itself no ethical demand. The Law to worship, the Law to honor father and mother, the Law against killing, stealing and covetousnessthese are all questions of right and wrong; but to tithe time by the keeping of the Sabbath was a command solely in the interest of mans physical life. When, therefore, by the pen of inspiration the reason for it was shifted from a finished creation to a finished redemption, the act was lifted at once to a high spiritual level and became a symbol of the day when Christ, risen from the grave, should have completed redemptions plan. That great fortune to mankind fell out on the first day of the week, creating not so much a Christian Sabbath as making forever a memorial day for redemption itself, for the eighth day, or the first day of the week, clearly indicated the new order of things, or the new creation through Christ.
We have no sympathy whatever with secularizing each one of the seven days; but we would have the first day of the week kept in the spirit of rejoicing as redemptions memorial. On that day our Lord rose from the dead; on that day He met his disciples again and again; on that day the brethren at Troas assembled with the Apostles and broke bread; on that day the Christians laid aside their offerings; on that day they met for prayer and breaking of breadthe fellowship of the saints; on that day John was caught up in the spirit and witnessed the marvels recorded in his apocalyptic vision. Oh, what a day! No legal bondage, for what have we to do with holy days, sabbaths and new moons; but salvations memorial, a day of special service to the Son of God, our Saviour, a day for the souls rejoicing in Jesus. Christ is the end of the Law for righteousness to every one that believeth.
But as we pass on in the study of this section of Scripture, we find Moses defends the Decalog in character and consequence. He reminds them of the glory out of which the voice spake (Deu 5:24). He reminds them of the obligation in the words themselves (Deu 5:32). He reminds them of the relationship of the possession of the land to obedience of the precepts. He pleads with them as a father, Hear, therefore, O Israel (Deu 6:4). He anticipates the day of prophecy and begs that these words have place in their hearts (Deu 6:6), to be diligently taught to their children (Deu 6:7); bound for a sign upon their hands and frontlets between their eyes, lest they be forgotten (Deu 6:8); written upon the posts of the house and on the gates, where they could not be unobserved (Deu 6:9). Moses knew the relationship of law-keeping to national living. It is doubtful if modernists now have or will ever again entertain the same sacred reverence for Law that characterized the ancients, even the heathen of far-off days.
We cannot forget how Socrates, when he was sentenced to death and, after an imprisonment of thirty days, was to drink the juice of the hemlock, spent his time preparing for the end; friends conceived and executed plans for his escape and earnestly endeavored to prevail upon him to avail himself of the opportunity, but he answered, That would be a crime to violate the law even when the sentence is unjust. I would rather die than do evil. If a heathen philosopher could treat unjust laws with such reverence, Moses was justified in pleading with his people to regard the laws that were true and just and good, and such were the mandates of Deuteronomy.
It is easy enough for one to pick out some one of these precepts and, by detaching it from its context, create the impression that it was foolish or superficial or even utterly unjust; but when one reads the whole Book, he sees the effectual relationship of laws, general and particular, to the life Israel was leading, and for that matter, catches the supreme spiritual significance of the same as they interpret themselves in the light of New Testament teaching. There is not a warning that was not needed, nor an exhortation which, if heeded, would have failed to profit the people. It all came to one conclusion for Israel.
What doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all His ways, and to love Him, and to serve the Lord thy God with all thy heart and with all thy soul (Deu 10:12)?
And as there was not a law in the Old Testament but was fitted for the profit of Israel, so there is not a command in the New Testament but looks to the conquest of the Christian soul.
Among these enactments were personal and significant suggestions. They gave dietary and sanitary suggestions (Deuteronomy 14); they established the Sabbatic year (Deuteronomy 13); they fixed the time of the Passover (Deuteronomy 16); they set forth the character of the offerings (Deuteronomy 17); they determined the duties of the Levites (Deuteronomy 18); they gave direction concerning the cities of refuge (Deuteronomy 19); they determined the way of righteous warfare (chap. 20); they established a court of inquest (Deuteronomy 21); they announced the law of brotherhood (Deuteronomy 22); they descended to the minute instances of social life and regulations of the same (Deuteronomy 23); they dealt with the great and difficult question of divorce (Deuteronomy 24); they ended (Deuteronomy 23) in an almost unlimited series of regulations concerning the social life of the people knowing a wilderness experience, including the law of the first fruits (Deuteronomy 26).
It is interesting to study not alone the laws enacted here, but the penalties declared, including the blessings and curses from Ebal to Gerizim. There is about them all an innate righteousness that has been unknown to those purely human codes for which God never assumed responsibility. From the curse against bribery to the curse against brutal murder to this day the sentences are justified in the judgment of the worlds most thoughtful men.
In all they contrast the injustice and inordinately severe punishments often afflicted by godless governments. Plutarch, in writing about Solon, tells us that he repealed the laws of Draco except those concerning murder. Such was the severity of their punishments in proportion to the offense that we are amazed as we read them. If one was convicted of idleness, death was the penalty. If one stole a few apples or potherbs, he must surely die, and by as ignominious a method as did the murderer. And out of that grew the saying of Demades that Draco wrote his laws, not with ink but with blood. And when Draco was asked why such severe penalties, he answered, Small ones deserve it, and I can find no greater for the most heinous. Such were human laws in contrast to these laws Divine.
But a further study of these laws involves a third lesson.
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL NOTES.The rules for the relief of the poor (Levites, strangers, widows, and orphans) by the triennial tithe are followed by others which forbid oppression.
Deu. 15:1. Seven years. During the last of the seven, i.e., Sabbatical year (Exo. 21:2; Exo. 28:11; Lev. 25:4; Jer. 34:14). Release, let go, let lie applied to land (Exo. 33:11), and must be taken in the same sense here. The command of the older legislation is here amplified. Not only is the land to have its release or rest for the year, but the debt also.
Deu. 15:2. Manner, cf. Deu. 19:4; 1Ki. 9:15. Creditor. Master, i.e., owner of a loan, the lender. Release it, not by absolute discharge of the debt, but the payment was not to be pressed that year, during which there was total suspension of land cultivation. Exact, lit., press or urge his neighbour to pay. Brother. An Israelite in opposition to a stranger or foreigner. Called, render because proclamation has been made of the Lords release. (Speak. Com.) The verb is impersonal (they call), as Gen. 11:9; Gen. 16:14. The Sabbatical year, like the year of Jubilee, was proclaimed for Jehovah, in honour of Him, sanctified to Him, and according to His command.
Deu. 15:3. Foreigner. Not one who lived among the Israelites, for whom they must have pity; but a stranger of another nation not related to them at all, one who was not bound by this restriction and who could earn income in the seventh as in other years.
Deu. 15:4. Save. The debt for the year must be released except when there would be no poor borrower. If he was rich, the restoration of the loan might be demanded even in this year. The margin to the end that there be no poor, etc.that none be reduced to poverty and distress. Bless. The creditor would be no loser by not exacting his debt, for God would specially bless the land.
Deu. 15:5. Only if they were obedient.
Deu. 15:6. Lend. Remarkably fulfilled in Jewish history. Reign, rule, because superior in wealth (cf. Deu. 28:1).
Deu. 15:7-11. The foregoing laws might operate to the disadvantage of the poor in seeking relief. Mores exhorts them not to cherish a mean and selfish spirit, but give liberally and God will bless them.
Deu. 15:7. Harden. Do not suppress natural feeling and compassion.
Deu. 15:8. Sufficient. Whatever he needs.
Deu. 15:9. Thought, lit. a word of Belial or worthlessness in thy heart, by saying the seventh year is at hand; I shall not be able to demand what I lend. Evil, i.e., thou cherishest ill feeling (cf. Deu. 28:54; Deu. 28:56). Lord against, brings down anger upon thee.
Deu. 15:11. Never cease, for sin never ceases. Poverty permitted partly as punishment of sin, and partly to exercise benevolent and charitable feelings.
Deu. 15:12-18. Hebrew servants freedom. Provisions for the poor are followed naturally by rules for the manumission of Hebrew slaves.
Deu. 15:12. Sold. The last extremity of an insolvent debtor when his house or land was not sufficient to cancel his debt, was to be sold as a slave with his family (Lev. 25:39; 2Ki. 4:1; Neh. 5:1-13; Job. 24:9; Mat. 18:25). These commands are repeated from Exo. 21:2-6, with explanations characteristic of Deut.
Deu. 15:13-14. Empty. This an addition. Liberal provision must be made to aid in regaining original status in society. Furnish, lit. lay on his neck, i.e., load him. For they were once redeemed from slavery.
Deu. 15:15-16. If he say. The slave might choose to remain with his master instead of going into freedom; then he was not forced to go.
Deu. 15:17. His ear must be bored with an awl, and fastened to the doora symbol of permanent servitude (cf. Exo. 21:4-6). If a slave determines to have freedom, it must not be considered hard.
Deu. 15:18. He has been worth a double-hired servantearned and produced so much, that if you had been obliged to keep a day-labourer in his place it would have cost you twice as much. (Keil.) He had been without wages for a fixed time, whereas hired servants were engaged yearly (Lev. 25:53), at most for three years (Isa. 16:14).
Deu. 15:19-23. Dedication of the firstborn of cattle. Firstling, the firstborn, was dedicated to God as a memorial of deliverance from Egypt, virtually sanctified the whole (Rom. 11:16), and was a pledge to all the people of their national union with Him (Exo. 23:30; Lev. 22:27). No work. The injunction is added that animals thus set apart were not to be used for earthly purposes, by shearing sheep or yoking bullocks to the plough. They were to be offered year by year and eaten before the Lord. If any were blemished, blind or lame they must not be offered (Deu. 15:21); but might, like ordinary animals, be used for food, and could be eaten in all cities of the land.
THE YEAR OF RELEASE.Deu. 15:1-7
In this legislation we have wonderful provision for the convenience of Israel, and striking contrast between the wisdom, equity, and mercy of the Hebrew lawgiver and the highest pagan laws. Every seventh year was a year of release, in which the ground rested from culture and the servants freed from debt.
I. The persons to be released. The Sabbatic year was a year of great relief, therefore indicating great distress. The subjects requiring help are described in various terms.
1. Foreigners not to be discharged. They were outside this arrangement. A stranger from another nation, distinguished from one who lived among them and had claim to benevolence, had no right to remission and privileges. This gives protection to an Israelite and displays no hatred or injustice to a foreigner. He could earn his usual income in the seventh as in other years, and therefore is not exonerated from liability to discharge a debt any more in the one than the others. Of a foreigner thou mayest exact it.
2. Neighbours must be released. He shall not exact it of his neighbour or of his brother. Fellow-Israelites were members of one society and regarded as a common brotherhood, a type of the household of faith, enjoying equal rights and privileges; sharing that divine love which embraces all and offers pardon to all.
3. These neighbours are described as debtors. Every creditor that lendeth to his neighborthe poor borrowed not for trade nor extravagance, but for subsistence. He could not pay without reducing himself to poverty, or seeking relief in other countries which would be wrong. Kindness must be shown by the lender and gratitude by the borrower. The rich are indebted to the poor as well as the poor dependent upon the rich. God has bound all classes into one family.
II. The reasons for releasing them. Several considerations urge obedience to this law.
1. The honour of God is concerned. Because it is the Lords release. God claims regard to His authority, and acknowledgment of His providence. We depend upon Him and hold all property from Him. Release of debts was an act for God, the poorest sacrifice, the meanest labour offered to Him are sacred. Purity of motive dignifies toil and renders benevolent acts acceptable to God.
2. Extreme poverty was prevented. To the end there shall be no more poor among you (margin, Deu. 15:4). Exaction of debts would have reduced many to great straits at a time when there was no labour nor produce. Poverty would be a reproach to the nation and the destruction of its people. The Great Shepherd of Israel considers the poorest of His flock, and like a king protects those who dwell under His shadow. In the multitude of people is the kings honour; but in the want of people is the destruction of the prince (Pro. 14:28).
3. The favour of God was secured. For the Lord shall bless thee (Deu. 15:4). They would lose nothing by obedience. God would grant a special blessing on the land. Selfishness evades obligation under cover of prudence. But what we give is a loan to the Lord, who pays again with interest. He gives security in His word which can never fail. Though He is indebted to none, but has a right to all, yet He condescends to be surety for the poor and debtor to His true Helper. He that hath pity upon the poor, lendeth unto the Lord; and that which he hath given will He pay him again (Pro. 19:17).
THE RESTRAINTS OF OPPRESSION.Deu. 15:7-11
The previous injunctions might prevent the poor from getting loans. Creditors might take advantage and become exacting towards the borrower. Moses admonishes them not to be hard-hearted and oppressive, but to cherish a spirit of charity and act with liberality. We have safeguards against oppression, checks upon selfishness and rapacity.
I. By Providential Interposition. The Lords release, which no authority could prevent. In this seventh year there was rest for the soil; pause in the race for wealth, and protection for the poor. In national and domestic affairs God often interferes. Tyrants upon the throne, and tormentors in the cottage, are restrained, delayed and frustrated in their design. In the ambition of Lot and the aggressions of Nebuchadnezzar, in the bondage of Egypt, and the revolutions of France, we had sad warnings against covetousness and haste to be rich. Grasping by unjust means will end in shame and fill with the curse of an avenging God.
The cries of orphans and the oppressors eye
Doth reach the stars.Dryden.
II. By the enforcement of liberality. Thou shalt open thine hand wide unto him (Deu. 15:8). The claims of poorer brethren were to be generously and gladly met. The evasion of this duty was a sinful violation of the spirit of the law (Deu. 15:9). It was designed to restrain the selfishness of the creditor and prevent him from pressing too hard upon the weak. The rich ruleth over the poor too often in harshness (Pro. 22:7). Man becomes an alien to his brother, the victim of his meanness, not the object of his sympathy. The warnings of Gods word and providence are loud and repeated. Whose stoppeth his ears at the cry of the poor, he shall also cry himself but shall not be heard (Pro. 21:13).
III. By the cultivation of kindly feelings. Beware that there be not a thought in thy wicked heart (Deu. 15:9). We must not only bestow the gift, but cherish right feeling. It is possible to give all our goods to feed the poor, without one atom of true charity of heart (1Co. 13:3). Bowels of mercies and kindness must be the mark and source of our liberality (express yearnings which touch our inward partsGen. 43:30; Jer. 31:20; Luk. 1:78) (Col. 3:12). We should think, feel, and act as God does, who is pitiful and of tender mercy.
Wilt thou draw near the nature of the gods!
Draw near them, then, in being merciful:
Sweet mercy is nobilitys true badge.Shakespeare.
CONSIDERATION OF THE POOR.Deu. 15:9-11
Society is separated into distinct classes, yet bound together into one harmonious whole. If rich and poor would each do their duty in their stations, they would become reciprocally a blessing and support to the other. Special consideration must be given to the poor. For
I. The oppression of the poor is offensive to God. And he cry unto the Lord against thee, and it be a sin unto thee. God identifies Himself with their condition and cause, and sets infinite value upon every man. All are equal before Him. There is no respect of persons before God. Rigorous measures and harshness were distinctly forbidden, and grievously offensive to God (Lev. 25:39-43).
II. The cry of the poor is heard by God. He cry unto the Lord. The sufferings of the distressed have a thousand tongues and appeal direct to God. The law condemned robbery for a single night (Lev. 19:13), uttered woe against him that useth his neighbours service without wages (Jer. 22:13); and fearful judgement fell upon those who oppressed the hireling in his wages (Mal. 3:5). The hire of labourers kept back by fraud crieth, and the cries enter the ears of the Lord of Sabaoth (Jas. 5:4).
III. Liberality to the poor will be rewarded by God. For this thing the Lord will bless thee in all thy works (Deu. 15:10). Whatsover is done to poor disciples is done to their MasterYe have done it unto me and will in no wise loose its reward. Liberality, says one, is the most beneficial traffic that can beit is bringing our wares to the best marketit is letting out our money into the best hands, we thereby lend our money to God, who repays with vast usury; an hundred to one is the rate He allows at present, and above a hundred millions to one He will render hereafter (Luke 18-24). Blessed is he that considereth the poor.
HOMILETIC HINTS AND SUGGESTIONS
Deu. 15:2. The Lords release.
1. Devised by His Wisdom
2. Revealing his goodness and grace.
3. Typifying the acceptable year of the Lord (Luk. 4:19).
Deu. 15:6. Lending and borrowing.
1. Some borrow and are never able to lend.
2. Others borrow and forget to pay back.
3. He that borrows is servant to him that lends (Pro. 22:7). He must be dependent and often, too, servile. Try not to borrow at all. He that goes a borrowing goes a sorrowing. Owe no man anything but love. Guard against that poverty which is the result of carelessness or extravagance. Pray earnestly, labour diligently. Should you come to poverty by the misfortunes of the times, submit to your lot humbly, bear it patiently, cast yourself in childlike dependence upon your God.(Geier on Pro. 22:7).
Deu. 15:7-8. Hand and heart. The heart hardened shuts the hand and the poor suffer. The heart smpathethic opens the hands and the poor are relieved. The hand the expression of the heart. My hand of iron, said Napoleon, was not at the extremity of my arm, it was immediately connected with my head. He becometh poor that dealeth with a slack (a deceitful) hand (Pro. 10:4).
Deu. 15:7-10. The claims of the poor upon the rich. 1. Claims of help in their poverty.
2. Claims of sympathy in distress. Triple Almonersthe feeling heart, the helping hand, the pure eye. He can never keep his covenant with his God that makes not a covenant with his eyes.Bp. Hall.
Deu. 15:11. Poor shall never cease out of the land.
1. The inequalities of life. Physically we have a thousand varieties, and all possible contrasts. Mentally there are feeble-minded and strong-minded giants and dwarfs. Socially one lives in luxury and clothed with fine linen, another is covered with sores and clad in rags.
2. The appointment of Providence. We have the poor, notwithstanding our legislation, poor laws, and almshouses. Ye have the poor always with you.
3. The bond to unite men together. Inequalities serve to bind men one to another. The man of labour needs the man of capital, and the man of capital the man of labour. The man who sets class against class and teaches them to regard each other with suspicion and ill-will is an enemy to society. The Lord, says Bp. Sanderson, in His wise providence, hath so disposed the kings of the world that there should ever be some rich to relieve the necessities of the poor, and some poor to exercise the charity of the rich. There were two men in one city, the one rich and the other poor (2Sa. 12:1)
Duty of the Church towards the poor. ConsiderI. That poverty is a real evil, which without any impeachment of the goodness or wisdom of Providence, the constitution of the world actually admits. II. That providential appointment of this evil, is subservience to the general good, brings a particular obligation upon men in civilised society, to concur for the immediate extinction of the evil wherever it appears.Bp. Horsley.
THE LIBERATION OF SLAVES.Deu. 15:12-17
Slavery existed among the Hebrews in a totally distinct spirit and method from modern slavery. Human traffic and human cruelty were punished and forbidden (cf. Exo. 21:26; Lev. 25:39-43), servitude was limited in time and relieved by a spirit of generosity. Beyond six years service a Jewish bondman need not go. The Sabbatic year brought liberty, if he thought fit to claim it. Provision was not only made for the forgiveness of debts, but for the freedom of debtors. There was personal release, hence learn
I. The infinite value God sets upon man. Kidnapping was a most atrocious crime in the time of Moses. In Egypt, bloody wars were carried on for that purpose, and in heathen countries slaves offered for sale were obtained in this way. Kidnapping is a crime against the person only a little short of murder, since it deprives of liberty, which makes life dear. Many would prefer death to slavery. It is a calamity most terrible, inflicting misery for life. The sum of all villainies, says Wesley. God has made man in His own image, and exalted him above the brutes. The poorest and most enslaved are stamped with divine value. He that diminishes this value and looks upon his fellow men as goods and chattels, he that mutilates or injures them will be amenable to the Judge of all.
II. The wonderful provision God has made for mans freedom. Freedom is the birthright of man; it should neither be bartered nor taken away by violence. If lost at any time through temporary causes, it must not be forgotten nor destroyed. In these demands for the rights of slaves we see the wisdom of the Divine Lawgiver, the rectitude of His laws, and the natural rights of His creatures. We are reminded also of provision in Jesus Christ, not from temporal but spiritual bondagea provision
(1) universal,
(2) free, and
(3) divine. He hath anointed me to preach the Gospel to the poor, deliverance to the captives, etc. (Luk. 4:18-19).
III. The true spirit with which this freedom must be granted. The value of a gift often depends upon the spirit in which it is bestowed.
1. The spirit of love. Thy brother. We must forgive, love, and help as brethren. All things are easy to love, says Augustine. When Achilles was asked what works he found most easy, he answered, Those which 1 undertake for my friends.
2. The spirit of forgiveness. However great the loan or debt, it must be forgiven. The highest exercise of charity is charity towards the uncharitable. (Buckminster.)
3. The spirit of liberality. Liberality ungrudging. Thine heart shall not be grieved (Deu. 15:10); disinterested, open thine hand wide; extensive, lend him sufficient for his need (Deu. 15:8). The liberal deviseth liberal things; and by liberal things shall he stand.
4. The spirit of gratitude. Thou shalt remember that thou wast a bondman in the land of Egypt (Deu. 15:15.) God delivered them from bondage and enriched them with spoils. What base ingratitude to be insensible for mercies received! What sin not to acknowledge or repay them! As God treats us so we must treat one another. Forgive without reluctance and request; help liberally and cheerfully and Gods blessing will rest upon us and upon our posterity.
PERPETUAL SERVICE CHOSEN.Deu. 15:16-18
The Hebrew slave was kindly treated, might actually love his master and value the security which he enjoyed in his service more than freedom. He might be unwilling to break up the family, and wish to remain for ever in his servitude. If he say, I will not go away from thee, etc. Then a formal act was necessary to seal the covenant.
I. The spirit in which the servitude was chosen.
1. It was a voluntary choice. I will not go. The master did not compel the slave to stay. God does not rule us by force and physical law, like stars and seas. There is no true service where there is compulsion. Jesus appeals to the will. Will ye be my disciples?
2. It was a choice of love. He loveth thee and thine house. Affection may grow up between slaves and masters. The Roman slaves would endure severest tortures rather than betray or accuse their owners. If the law of love ruled more in domestic affairs, between masters and servants, employers and employed, it would sweeten toil and secure peace and prosperity. God counts that free service which love dictates and not necessity.(Augustine.) Lovest thou me.
What love can do, that dares love attempt.Shakespeare.
II. The badge by which it was distinguished. Voluntary sacrifice of freedom was ratified by a significant ceremony and distinguished by a certain mark. The servants ear was put to the door-post and bored through with an awl, by the sanctions of the judges (cf. Exo. 21:5-6). If the process was not painful, there was a manifest dishonour willingly endured. We have to bear the cross to endure shame and reproach, if not bodily sufferings, for our Divine Master. Slaves were branded by their owners. Paul gloried in the marks (stigmas, brands) of the Lord Jesus (Gal. 6:17). Let us give ourselves to Him, delight in His service, and never be afraid nor ashamed to confess Him before men.
THE SABBATIC YEAR.Deu. 15:1-18
This year, like the Jubilee, was a memorable time. Regarding it in its evangelical aspects, notice
I. The method of introducing it. A solemn, loud and universal proclamation was made. A type of the earnest and importunate call of the gospelthe glad tidings of great joy. The priests, not civil magistrates, were to make the proclamation. They acted by the authority of God. Ministers must preach the gospel in Gods name to every creature.
II. The blessings which it brought. These symbolise the blessings of redemption in Christ Jesus.
1. Release from debt. In whom we have forgiveness of sins.
2. Removal from bondage. Introduction to a new condition, a fresh start in life. Liberty wherewith Christ makes us free.
3. Checks to evil. By extirpating evil from the heart and eye, by cultivating kindly feeling and uniting into one common brotherhood.
4. Establishment of peace and repose. Peace among men; repose amidst agitation and revolution in society, amidst pressure of population, unequal distribution of wealth and the selfishness of mankind. Christianity allies itself with everything that is free, generous and just. Let it shed its own glorious light on home and workshop, in social customs and civil laws. Then truth and righteousness will advance, and angels again may sing Glory to God in the highest, peace on earth, good will amongst men.
DEDICATION OF THE FIRSTBORN.Deu. 15:19-23
First fruits seem to be the offerings of natural piety among all nations. God demanded from Israel the setting apart (Exo. 13:11) and the consecration of the firstborn of man and beast.
I. As a divine claim upon all. The first and choicest of all we haveproperty, time, intellect, wealth and affections must be given to His service. No bullock did servile work. Nothing must be given to the world. God has a perfect right to all redeemed life. This life should be without blemish and offence. Ye are not your own, for ye are bought with a price: therefore glorify God in your body and in your spirit which are Gods.
II. As a representative of entire consecration. The first represents the whole. Only a whole or perfect creature could represent the offering of a mans heart and life to God (Mat. 1:8). Nothing must be kept backAll for Jesus. Present your bodies (i.e. yourselves, your persons) a living sacrifice, holy and acceptable (Rom. 12:1).
III. As an indication of the spirit of the worshipper. References to passages will show the frequency of these injunctions, and the danger there was of disregarding them.
1. A spirit of holiness. There must be no legal defect, no blemish in the offerings. God demands rectitude of heart and life.
2. A spirit of readiness. There must be no forgetfulness, no unwillingness, but readiness to offer. Thou shalt not delay to offer the first of thy ripe fruits (Exo. 22:29).
3. A spirit of fellowship. The offering of the firstborn brought them into Gods presence, taught dependence upon Him, and was a means of intercourse with God.
IV. As a type of the perfect offering of Jesus. Christ was the firstborn of all creaturesa sacrifice, a substitute for us, without spot or blemish. To Him all firstlings and firstborn pointed. He offered Himself to God in life and death, and with Him was God well pleased. This is my beloved son, in whom I am well pleased.
HOMILETIC HINTS AND SUGGESTIONS
Deu. 15:12-15. Freedom. I. Condition from which released. Debt, bondage and degradation. A picture of helpless sinners, sold under sin, and indebted to law. II. Method of release by divine appointment and proclamation. The Lords release. The release of bond-servants. In this ordinance we may seeI. An encouraging emblem. It represents
1. The redemption which God vouchsafes to His people.
2. The mercy which He exercises towards His redeemed. II. An instructive lesson. We are to regard Gods mercies as
1. A pattern for our imitation.
2. A notice for our exertion.Rev. C. Simeon, M.A.
Deu. 15:14-15. Poverty.
1. A test of civility and kindness.
2. A touchstone of friendship and sympathy.
3. A reminder of lifes changes. He travels safe and not unpleasantly, who is guarded by poverty and guided by love.Sir P. Sidney.
Deu. 15:16-17. Voluntary servitude.
1. The Master loved. He loveth thee, good, lenient and kind. When we enter the service of any master we enquire after his character, the nature of his employment, the support which he affords, and the rewards which he offers. Jesus is our Master, our only Master, good and powerful.
2. The service entered. Reasonable, cheerful, and life-long. Gods service is perfect freedom, holy and satisfactory. Enter this service now. Continue in it unto the end.
Deu. 15:19-23. Dedications of firstlings.
1. In remembrance of deliverance from the house of bondage. That which is spared by special providence should be solemnly dedicated to God. Hence
2. This claim of the firstborn rests upon divine goodness and grace. Not upon the natural proprietorship of God as Creator of all things; but upon the grace of the call. Israel was a consecrated because a redeemed people. Because Jehovah had delivered their firstborn, they were to be sanctified to Him. It is mine.
Deu. 15:21. Blemished life.
1. God only accepts the perfect.
2. God has given the perfect, through which He will bless man. Man is guilty before God. Cannot offer the fruit of his body, the firstlings of his flocks, for the sin of his soul. But in Jesus our righteousness, we are accepted and blessed.
Deu. 15:23. Blood.
1. Blood spilt, life lost, death deserved through guilt.
2. The animal offered, atonement made for guilt. For the life of the flesh is in the blood, and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul (Lev. 17:10-11).
ILLUSTRATIONS TO CHAPTER 15
Deu. 15:1. Release. It remains with you then to decide whether that freedom, at whose voice the kingdoms of Europe awoke from the sleep of ages, to run a career of virtuous emulation in everything great and good; the freedom which dispelled the mists of superstition, and invited the nations to behold their God; whose magic touch kindled the rays of genius, the enthusiasm of poetry, and the flame of eloquence; the freedom which poured into our lap opulence and arts, and embellished life with innumerable institutions and improvements, till it became a theatre of wonders; it is for you to decide whether this freedom shall yet survive, or be covered with a funeral pall, and wrapt in eternal gloom.R. Hall.
Deu. 15:2-4. Creditor. There is greatness in being generous, and there is only simple justice in satisfying creditors. Generosity is the part of the soul raised above the vulgar.Goldsmith.
Deu. 15:4. Bless thee. If then we will needs lay up, where should we rather repose it, than in the Christians treasury? The poor mans hand is the treasury of Christ. All my superfluity shall be hoarded up, where I know it will be safely kept.Bp. Hall.
Deu. 15:7-11. Not a thought in thy wicked heart. Extreme vigour is sure to arm everything against it, and at length to relax into supreme neglect. (Burke). A desire to resist oppression is implanted in the nature of man.Tacitus.
Let not ambition mock their useful toil,
Their homely joys and destiny obscure;
Nor grandeur hear with a disdainful smile
The short and simple annals of the poor.
T. Gray.
Deu. 15:8. Open thine hand. Howards ruleso nobly expounded by his own self-denying devotednessis a fine comment on this. That our own superfluities give way to other mens convenience; that our conveniences give way to other mens necessaries; and that our necessaries give way to other mens extremities. (Quoted by Bridge). Thy poor brother. Why should I for a little difference in this one particular, of worldly wealth, despise my poor brother? When so many and great things unite us, shall wealth only disunite us? One sun shines on both, one blood bought us both; one heaven will receive us both; only he hath not so much of earth as I, and possibly much more of Christ. And why should I disdain him on earth, whom haply the Lord will advance above me in heaven.Bp. Reynolds.
Deu. 15:10. Give him. There cannot be a more glorious object in creation than a human being, replete with benevolence, meditating in what manner he might render himself most acceptable to his Creator, by doing most good to His creatures. (Fielding.) Nothing is more conformable to Gods nature, or renders us more like Him than beneficence.Barrow.
Deu. 15:16-18. Not go away. Servitude seizes on few, but many seize on her.Seneca.
James 2, on his death-bed, thus addressed his son, There is no slavery like sin, and no liberty like Gods service. A good servant, says Luther, is a real God-send; but truly, it is a rare bird in the land. If I had served my God as faithfully as my king, He would not have thus forsaken me.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(2) THE YEAR OF RELEASE (Deu. 15:1-6)
At the end of every seven years thou shalt make a release. 2 And this is the manner of the release: every creditor shall release that which he hath lent unto his neighbor; he shall not exact it of his neighbor and his brother; because Jehovahs release hath been proclaimed, 3 Of a foreigner thou mayest exact it: but whatsoever of thine is with thy brother thy hand shall release. 4 Howbeit there shall be no poor with thee; (for Jehovah will surely bless thee in the land which Jehovah thy God giveth thee for an inheritance to possess it;) 5 if only thou diligently hearken unto the voice of Jehovah thy God, to observe to do all this commandment which I command thee this day. 6 For Jehovah thy God will bless thee, as he promised thee: and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt rule over many nations, but they shall not rule over thee.
THOUGHT QUESTIONS 15:16
263.
Discuss the advantages and disadvantages of releasing all creditors every seven years.
264.
Is there a distinction in legal and moral obligations? Discuss.
265.
Are we promised freedom from poverty if we are obedient to Jehovah?
266.
How account for the treatment of foreigners and other nations as in Deu. 15:3; Deu. 15:6?
267.
Are there present-day laws like those of Deu. 15:1-6? At the end of every seven years you shall grant a release.
AMPLIFIED TRANSLATION 15:16
2 And this is the manner of the release: every creditor shall release that which he has lent to his neighbor; he shall not exact it of his neighbor, his brother; for the Lords release is proclaimed.
3 Of a foreigner you may exact it; but whatever of yours is with your brother [Israelite] your hand shall release.
4 But there will be no poor among you, for the Lord will surely bless you in the land which the Lord your God gives you for an inheritance to possess,
5 If only you carefully listen to the voice of the Lord your God, to do watchfully all these commandments which I command you this day.
6 When the Lord your God blesses you as He promised you, then you shall lend to many nations, but you shall not borrow; and you shall rule over many nations, but they shall not rule over you.
COMMENT 15:16
It is interesting that a number of our states have very similar laws as this one. A man cannot be held indefinitely for a debt, and in most states if the overdue money is not collected by the creditor within a specified number of years, the borrower is no longer legally held responsible for the debt.
The year of release apparently corresponds with the sabbatical year in which the land was to rest and lie fallow (Exo. 23:10-11; Lev. 25:1-7; Lev. 25:18-22.) In that year there was to be a general remission of debts. It was a wholesale year of recovery in every quarter. As every seventh day was to be a sabbath day, every seventh year was to be a sabbath year.
Did this permanently release the debtor of his responsibility? On this, the critics are divided. This does not imply that the debt was to be remitted, but only that the debtor was not then to be pressed for payment . . . A law that every seventh year debts should be remitted, would have frustrated itself, for on such conditions no one would lend, and so there would be no debtors (Pulpit). Similarly, A. Gosman states, The clear reference to the land-rest or release, which was for the year, and the force of the Hebrew word [nagas] rendered exact, more correctly urge or press, and the whole spirit of the Mosaic law, which was not to destroy obligations of this kind, but guard the poor and unfortunate against undue severity or oppression, are all in favor of the interpretation which regards the release as for the year.
Whether the release was permanent or temporary, the godly Israelite should not have been hesitant to loan no matter what year it was. It might have been a temptation to withhold a loan from the needy in the 5th or 6th year when there was little hope of having it repaid, but was it therefore right for one to refuse help to his brother? Jesus teaching goes far beyond this, instructing us to give to those in need out of loverepaid or not, Mat. 5:42, Luk. 6:34-35. Of course, this does not cancel any Christians moral and spiritual obligation to repay anything he borrows. The wicked borroweth, and payeth not again; But the righteous dealeth graciously, and giveth (Psa. 37:21). Surely a Christians sense of responsibility in this area goes beyond mere civil code.
On the question as to whether this release is permanent or not, see further remarks with Deu. 15:7-11, below.
THERE SHALL BE NO POOR WITH THEE (Deu. 15:4)That is comparatively. If they were obedient, and followed Gods directions and commandments, And if the very directions given here and elsewhere concerning helping the poor were followed, no one would go cold or hungry.
FOR JEHOVAH THY GOD WILL BLESS THEE (Deu. 15:6)The blessings of this verse, as elsewhere in Deuteronomy, were promised and assured an obedient Israel.
Fuente: College Press Bible Study Textbook Series
LESSON TWELVE Deu. 14:22 to Deu. 15:23
c. DIFFERENCES IN ECONOMIC PRACTICES (Deu. 14:22 to Deu. 15:23)
22 Thou shalt surely tithe all the increase of thy seed, that which cometh forth from the field year by year, 23 And thou shalt eat before Jehovah thy God, in the place which he shall choose, to cause his name to dwell there, the tithe of thy grain, of thy new wine, and of thine oil, and the firstlings of thy herd and of thy flock; that thou mayest learn to fear Jehovah thy God always. 24 And if the way be too long for thee, so that thou art not able to carry it, because the place is too far from thee, which Jehovah thy God shalt choose, to set his name there, when Jehovah thy God shall bless thee; 25 then shalt thou turn it into money, and bind up the money in thy hand, and shalt go unto the place which Jehovah thy God shall choose: 26 and thou shalt bestow the money for whatsoever thy soul desireth, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul asketh of thee; and thou shalt eat there before Jehovah thy God, and thou shalt rejoice, thou and thy household. 27 And the Levite that is within thy gates, thou shalt not forsake him; for he hath no portion nor inheritance with thee.
28 At the end of every three years thou shalt bring forth all the tithe of thine increase in the same year, and shalt lay it up within thy gates: 29 and the Levite, because he hath no portion nor inheritance with thee, and the sojourner, and the fatherless, and the widow, that are within thy gates, shall come, and shall eat and be satisfied; that Jehovah thy God may bless thee in all the work of thy hand which thou doest.
Fuente: College Press Bible Study Textbook Series
XV.
(1) At the end of every seven years thou shalt make a release.The Law in this place is an extension of that which we find in Exo. 21:2, &c, and Lev. 25:3, &c., There was not only to be a manumission of Hebrew slaves and a Sabbath for the land in the seventh year, but also a release of debts, of which all the Israelites must have the benefit.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE YEAR OF RELEASE, THE EMANCIPATION OF HEBREW SLAVES, AND THE APPROPRIATION OF THE FIRSTBORN OF THEIR CATTLE TO SACRED AND CHARITABLE PURPOSES.
1. Every seven years a release This was the same as the sabbatical rear of the earlier books. See Exo 23:11; Lev 25:4.
Fuente: Whedon’s Commentary on the Old and New Testaments
Chapter 15 The Generosity Required To Those In Extreme Poverty and to Bondsmen Being Released, and The Requirement For Compassion In All Relationships.
Moses would expect that his reference to this three year cycle in Deu 14:28 would bring to mind the Israelite way of considering the passage of time and therefore the provisions of the sabbath of rest for the land in the seventh year (Lev 25:1-7), and with this in mind he continues with the theme of helping the poorest in the land (Deu 14:28). In Deu 14:28 he had declared that in the third year and the sixth year provision would be made through the tithe for the poor and needy, as symbolised by the fatherless, the widow and the resident alien (the last of whom would often be a refugee and in poverty, compare Deu 23:15). Here he declares that in the seventh year, in the general year of release when the land was released from needing to be economically productive so that the poor may benefit from it (Exo 23:11), there was also to be a ‘year of release’ for those who were in debt. The two go together. We must not read this reference to debt in the light of modern conditions. The expectation would be that when the people had entered the land and had been given land by Yahweh they would only need to borrow long term in cases of extreme need. Such borrowing would thus indicate real poverty. It is not thinking of someone borrowing in a commercial world.
And the main aim behind the provision was the relief of poverty, not in order to be a means of avoiding what was in honour due. It would be expected that most creditors would, in honour, honour their debts. It was those who could not do so who are in mind here. Thus not only was the seventh year to be a year in which the land could rest, and in which all could enjoy the fruits of the land because it was Yahweh’s land and Yahweh’s dispensation, but it was also to be a year of release for all in extreme poverty who were burdened with debt.
There is, in fact, a dispute as to whether the ‘release’ (‘a letting go’) mentioned here is a permanent release or simply a postponement, covering the seventh year. Some argue that during the seventh year, due to the rest given to the land (Exo 23:10-11; Lev 25:2-7) there would be no produce from the land and no wages for working on other people’s land. They therefore suggest that the point here is that to have to repay a loan in that year would be difficult. Therefore postponement would be required. They point out that it would be different for a foreigner (in contrast with the resident alien) for he was not affected by the year of rest for the land. Thus a postponement was to be allowed to fellow-Israelites.
However in our view that is to miss the whole point of the passage which is to deal with extreme poverty. The mention of such a delay would have made sense in the midst of a general discussion of the seven year rest, or in a context dealing specifically with debt and how to deal with it, but not as such a forthright statement, standing on its own, as we have here in a context where poverty is stressed. The major point being dealt with here is the incompatibility of poverty with Yahweh’s giving of the land. A slight delay in repayment would hardly have much impact on that. But either way it is provided that lenders must not allow it to affect their attitude to needy borrowers (Deu 15:7).
He next goes on to deal with the special need for generosity to ‘Hebrew bondsmen and women’ when they come to the end of their seven year contracts. There is the twofold connection here with what has gone before in the chapter, of generosity to the needy and a period of seven years in the seventh year of which would come release, although the seven year period is on a different basis. And he then finishes the chapter dealing with the question of the firstlings. This helps to bring his previous points home by reminding them how they themselves had been delivered from such poverty and bondage in Egypt, for their firstlings were Yahweh’s precisely because He had delivered them from bondage and spared their firstborn sons – Exo 13:11-16). At the same time it puts all in the context of chapter 12 where their rejoicing before Yahweh in the place where he had chosen to dwell, because all was going well with them, included the consumption of the firstlings.
Thus it was because of their own deliverance from poverty and bondage that they were to consider those more unfortunate than themselves, and treat them well. Reference is also made to the fact that the firstlings too must be well treated and not put to labour prior to their being dedicated to Yahweh and passed over to the priests, although the major reason for that was really so that nothing could be taken from them prior to their presentation to Yahweh.
So the chapter reveals that the Israelite must show compassion to the needy debtor, to the Hebrew bondsman and woman, and to the firstlings, although as we have said the latter provision possibly more has in mind that the firstling shall be at its best for Yahweh, with nothing taken from it.
This reference to firstlings connects back to the reference to tithes in Deuteronomy 14, which with the firstlings are connected with the feasting before Yahweh at the place which He has chosen for Himself in Deuteronomy 12, thus connecting all in Deuteronomy 14-15 to Deuteronomy 12 and the worship at the sanctuary. These provisions are thus to be seen as sacred and necessary of fulfilment so that they can feast before Yahweh in His presence with a clear conscience.
Release From Debt For The Poor Of The Land ( Deu 15:1-11 ).
(This whole chapter is ‘thou’).
Deu 15:1
‘ At the end of every seven years you (thou) shall make a release (literally ‘a letting go’; some translate ‘a postponement’).’
It is unfortunate that our chapter divisions hide the full sequence in which this verse comes. It is not the opening sentence to a new concept, but a continuation from Deu 14:28. ‘At the end of every three years you shall — at the end of every seven years you shall —.’
So the provision for the poor and needy every three years is now added to. It should be noted that this verse is not primarily an attempt to refer to the legislation about the seven year sabbath, as though this was some new announcement of something previously unheard of. The stress is not on the seventh year as such, but on relief available to the poor in that seventh year, which is on top of the provision available to the poor in the third and sixth year. That is why the detail of the seven year sabbath is not gone into, it is assumed. As we have pointed out already, the problem with commencing a new chapter here is that we tend to see it as commencing a new subject. But Deu 14:28 to Deu 15:1 should be read together. It should be seen as reading, ‘at the end of three years you shall — at the end of every seven years you shall –.’ (And the chiasmus confirms it). It is the idea of looking after the poor and needy which is being spoken of and continued.
It was not even intended to deal with general debt. Rather it was seeking to deal with the problem of debt for the poorest in the land. As with the three years it was a new announcement made on the verge of entering the land, making provision for the poor to be released from debt, for it was only when they had entered the land that men might find themselves in real hardship through debt. In the wilderness it was probably not such a problem.
But Moses recognised that the ownership of land, and the obligations and necessities connected with it, could bring problems with them, especially in times of shortage, which could put people into debt simply in trying to deal with them. So in the seventh year there was to be a ‘release’ (a ‘letting go’) from debt for those who were finding it hard to cope. Such freeing from debt and from debt-slavery at the behest of a king was known elsewhere and Hammurabi for one appears to have sought to legalise such freedom after three years service.
“At the end of seven years.” That is in the seventh year of the seven year cycle into which time for Israel was divided (as with the seven day cycle ending in the Sabbath, all was in sevens).
(It is clear that each ‘third year’ has to take the seventh year into account or there could have come a seventh year which coincided with a third year resulting in no tithes of grain for the poor. It is unlikely that that was intended. Thus ‘at the end of the third year’ probably signifies that the third and sixth year in each seven year cycle is in mind).
“You shall make a release.” There are a number of arguments for seeing this as indicating a permanent release.
1) In Deu 31:10 ‘the year of release’ is considered to be a sufficiently distinctive occasion to be referred to, whereas postponement of a debt for one year was hardly that, however much it might seem so to the debtor. It was simply a minor disadvantage to the creditor.
2) In Deu 15:9 it is seen as a disincentive to lending. But a year’s postponement could be taken into the reckoning from the start, and would surely not be seen to be quite such a disincentive to lending as the impression given here.
3) Consider also the words of Jesus, ‘if you lend hoping to receive, what desert have you?’ (Luk 6:34). It is quite likely that there He has this year of release in mind, especially as His statement was intended to distinguish those who were true sons of the Most High. For in this context in Deuteronomy reference has been made to Israel as the sons of Yahweh in Deu 14:1.
4) Further support may be seen in the total release of land without cost back to its original owner in the year of Yubile. There the position in mind was of an irreversible situation. The same principle may be seen as occurring here. It was permanent release. The situation would be taken into account in agreements.
5) In the example that follows here in Deu 15:12-18 the Hebrew bondsman was being completely set free in the seventh year. That would parallel a seven year full release here.
6) The fact that the statement stands starkly on its own would point to a significant release, rather than a temporary one. Had it been in a context of the seven year rest for the land, as an added feature, it might have been different. But the context here is one of extreme poverty and the need for relief.
It must be recognised at once that this coming release did not signify that no loans need ever be repaid. Most honest borrowers would in honour wish to repay their loan regardless of this Law. No doubt the poor man would wish he could repay it. It was more a provision for the extreme hardship of someone who through misfortune could not possibly repay it, whom Yahweh did not want burdened with it until it destroyed him.
In support of a reference to ‘postponement only’ is the significance of the seventh year elsewhere. There it was a year of rest from something (Lev 25:3-7; Exo 23:10-11) which would recommence again in the following year. But that is a very different thing from the situation of a man in poverty. There the land would be properly rested and start again afresh. The debtor would not start again afresh, he would simply dread the end of the seventh year. Against the idea of postponement is the better parallel of the year of Yubile where the land was completely released back to its original owner.
It could be argued that reference to a mere postponement would also make more commercial sense. However the latter is no strong argument for in Israel borrowing and lending was not to be seen as commercial. No interest was to be charged. It was to be a goodwill gesture to those in need. And the attitude of commercialism is specifically guarded against (Deu 15:9).
The unwillingness of people to lend if they knew that they would not receive it back might be a better argument, but that is actually what Deu 15:9 is all about. It declares that Israelites must be willing to lend even in spite of this release and the danger of losing their silver, because of what Yahweh would otherwise think about a man in destitution, left unaided, a position that would be a major slight on Him. It is difficult to see how a mere year’s delay could cause such unwillingness to lend. (Someone who felt such reluctance about a mere delay would be doing their best not to have to lend it anyway).
Nor was the release necessarily of the full debt. It could well be that the borrower had already provided some service to the lender for the privilege of borrowing, such as free part time labour or a portion of produce or some other service. That would be at least some recompense. And the idea is then that the remainder was to be cancelled out of charitable considerations and because Yahweh would be pleased. They were to be satisfied with receiving but a part rather than the whole.
However, the context clearly does suggest that this is a major concession, and is made because of unexpected poverty in the land, which should not be there, and that the lender therefore has the assurance that God will recompense him as the debtor cannot. This points beyond a mere postponement. It would seem to point to full release. The stress is really on the eradication of poverty rather than mere release from debt.
Fuente: Commentary Series on the Bible by Peter Pett
Provision For Those In Need In The Land of Plenty ( Deu 14:28 to Deu 15:6 ).
This section should be seen as a whole, and deals with thoughtfulness for the needy in the land of plenty. The whole is built on a seven year pattern, with a three year pattern incorporated. It probably means that on the third and sixth year of each seven year period the tithes had to be laid up for a special purpose. Otherwise there could come third years which conflicted with the seven years when no seed would have been grown. The way this is described without any introduction demonstrates that the seven year period was such an accepted fact based on Exo 23:10-11; Lev 25:1-7 that it did not need to be defined.
Analysis in the words of Moses:
a At the end of every three years you shall bring forth all the tithe of your increase in the same year, and shall lay it up within your gates (Deu 14:28).
b And the Levite, because he has no portion nor inheritance with you, and the resident alien, and the fatherless, and the widow, that are within your gates, shall come, and shall eat and be satisfied, that Yahweh your God may bless you in all the work of your hand which you do (Deu 14:29).
c At the end of every seven years you shall make a release (literally ‘a letting go’; some translate ‘a postponement’) (Deu 15:1).
c And this is the manner of the release. Every creditor shall release that which he has lent to his neighbour; he shall not exact it of his neighbour and his brother, because Yahweh’s release has been proclaimed. Of a foreigner you may exact it, but whatever of yours is with your brother your hand shall release (Deu 15:2-3).
b Howbeit there shall be no poor with you, (for Yahweh will surely bless you in the land which Yahweh your God is giving to you for an inheritance to possess it), if only you diligently listen to the voice of Yahweh your God, to observe to do all this commandment which I command you this day, for Yahweh your God will bless you, as He promised you (Deu 15:4-6 a).
a And you shall lend to many nations, but you shall not borrow, and you shall rule over many nations, but they shall not rule over you (Deu 15:6 b).
Note that in ‘a’ they are to store up their tithes in their own cities each third year and in the parallel, as a result, they will be able to store up wealth by lending to the nations. In ‘b’ the stored tithes are for the Levite and the poor (widows, orphans and resident aliens) and the result is that Yahweh their God will bless them in all that they do, and in the parallel there will be no poor (because of Yahweh’s abundant provision) and Yahweh their God will bless them as He has promised them. In ‘c’ there is to be a release for poverty-stricken debtors every seven years, and in the parallel the way in which this release will be arranged is described.
Deu 14:28-29
‘ At the end of every three years you shall bring forth all the tithe of your increase in the same year, and shall lay it up within your gates, and the Levite, because he has no portion nor inheritance with you, and the resident alien, and the fatherless, and the widow, that are within your gates, shall come, and shall eat and be satisfied, that Yahweh your God may bless you in all the work of your hand which you do.’
At the end of every three years the whole tithe of that year was to be laid up within their cities, and stored so as to feed the Levites and the poor of the land, including resident aliens, the fatherless, and widows. Each city was to provide for the needs of these types of people. This did not mean any lessening of the giving of the tithe to Yahweh, for the giver had to make a dedication to Yahweh of his tithe (Deu 26:12-15), but it gave it a wider purpose because of the greatly increased abundance of it. Even when all had eaten at the feasts, and all the Levites were satisfied, there would still be a surplus. Thus provision was now also made for the poor and needy.
In fact the Levites, as well as partaking, probably supervised the distribution over the three years or for as long as it lasted. In view of Deu 15:1 this would presumably have been seen as part of the seven year cycle, with the tithes gathered in the third and sixth year, and the ‘sabbath of rest to the land’ in the seventh, when all could go into the fields and gather what grew there for themselves (Lev 25:6). Together with the gleanings at other times this would ensure that these needy ones were reasonably provided for.
Note how the tithes have now become a part of the place which Yahweh will choose to put His name there. They have become the evidence of fullness of blessing and the cause of rejoicing before Yahweh. And that blessing and rejoicing would also reach out to the Levites and the poor. The idea of the tithes has not diminished but has grown more magnificent.
Fuente: Commentary Series on the Bible by Peter Pett
Deu 15:11 For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.
Deu 15:11
Mat 26:11, “For ye have the poor always with you; but me ye have not always.”
Mar 14:7, “For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always.”
Deu 15:15 And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee: therefore I command thee this thing to day.
Deu 15:15
Exo 12:35-36, “And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment: And the LORD gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Of the Treatment of the Poor
v. 1. At the end of every seven years thou shalt make a release. v. 2. And this is the manner of the release: Every creditor, v. 3. of a foreigner, v. 4. Save when there shall be no poor among you, v. 5. only if thou carefully hearken unto the voice of the Lord, thy God, to observe all these commandments which I command thee this day, v. 6. For the lord, thy God, blesseth thee as he promised thee, v. 7. If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the Lord, thy God, giveth thee, v. 8. but thou shalt open thine hand wide unto him, v. 9. Beware that there be not a thought in thy wicked heart, v. 10. Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him, v. 11. For the poor shall never cease out of the land,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
THE YEAR OF RELEASE FOR THE BENEFIT OF DEBTORS AND THE EMANCIPATION OF HEBREW SLAVES. THE SANCTIFICATION OF THE FIRSTBORN OF CATTLE.
Deu 15:1-6
To the prescription of a tithe for the needy there is added a regulation for the behalf of debtors. The Israelites were not only to help the poor, but they were to refrain from what would be a hardship and oppression to them. Debtors, consequently, were not to be deprived of the benefit of the sabbatical year, for at the close of each seventh year there was to be a release. This does not imply that the debt was to be remitted, but only that the debtor was not then to be pressed for payment. As during the sabbatical year the land lay uncultivated, and the debtor consequently would earn nothing, it was reasonable that he should not then be pressed for payment. A law that every seventh year debts should be remitted, would have frustrated itself, for on such conditions no one would lend, and so there would be no debtors. This is an addition to the law of the Sabbath-year (Exo 23:10, etc.; Le Exo 25:2-7).
Deu 15:1
Release. The word thus rendered (, from , to leave, to let lie fallow) occurs only here and in Deu 15:2; in Exo 33:11 the cognate verb is used, and from this the word is best explained. The debt was to be left in the hands of the debtor, as the land was to be let lie or left untilled for that year.
Deu 15:2
Creditor; literally, master of the loan of his hand, equivalent to owner of what his hand has lent to another. Comp. the expression, “what was laid in his hand” (Le Deu 5:21; Authorized Version, “in fellowship,” Le Deu 6:2); and Neh 10:32, “the debt of every hand” (Authorized Version, “the exaction of every debt”). Neighbor; here, fellow-Israelite. Exact it of his neighbor; literally, press or urge his neighbor, i.e. to pay. It is called the Lord’s release; rather, a release for Jehovah is proclaimed; the sabbatical year, like the year of jubilee, was proclaimed, and it was for Jehovah, in his honor, and in accordance with his ordinance.
Deu 15:3
A foreigner; a stranger of another nation, having no internal social relation to Israel (), as distinguished from the stranger who lived among them and had claims on their benevolence (). Of such they might exact a debt, without regard to the year of release. “This rule breathes no hatred of foreigners, but simply allows the Israelites the right of every creditor to demand his debts and enforce the demand upon foreigners, even in the sabbatical year. There was no severity in this, because foreigners could get their ordinary income in the seventh year as well as in any other” (Keil).
Deu 15:4
Save when there shall be no poor among you; rather, only that there shall be no poor among you; q.d; this ordinance is not intended to prevent creditors seeking the payment of their just debts, but only to prevent there being poor in the land. The reason assigned is that the Lord would greatly bless them in the land which he had given them, so that the creditor would be no loser by refraining from exacting his debt from his brother in the seventh year.
Deu 15:5, Deu 15:6
This blessing, though promised and certified, should come only if they were careful to observe and do all that God commanded them. The for at the beginning of Deu 15:6 connects this with Deu 15:4. Thou shalt lend. The verb in Kal signifies to borrow on a pledge; in Hiph. to lend on a pledge, as here; it is a denominative from the Hebrew noun signifying pledge.
Deu 15:7-11
The reference to the release leads to a prescription regarding readiness to lend to the poor. They were not to harden their hearts against their poorer brethren, nor were they, in the prospect of the year of release, to refuse to lend them what was necessary for their uses, but, on the contrary, were to open their heart and their hand to them according to their need, lest the poor should appeal against them to God, and sin should lie upon them.
Deu 15:7
Harden thine heart; literally, maize strong, so as to suppress natural compassion and sympathy.
Deu 15:8
Sufficient for his need, in that which he wanteth; literally, the sufficiency of his need which he needeth, i.e. whatever he might need to meet his requirements.
Deu 15:9
A thought in thy wicked heart; literally, a thing in thy heart worthlessness, i.e. a thing which is worthless and unworthy. The word used is belial (), which does not denote that which is wicked so much as that which is worthless. Thus, “a man of Belial” is a worthless fellownot necessarily a wicked man (of. Deu 13:13). And it be sin unto thee; i.e. entail guilt upon thee, and so expose thee to the Divine displeasure.
Deu 15:10
Shall not be grieved; literally, shall not become evil, i.e. shall not entertain a grudge. They were to give, not grudgingly or of necessity, merely through dread of God’s displeasure, but cheerfully and spontaneously (of. 2Co 9:7). For this God would bless them in all their works, so that they should not only be no losers, but should be gainers, by their generosity.
Deu 15:11
They were to open their hand wide to their poorer brethren, for there should always be such in the land. This statement is not inconsistent with that in Deu 15:4, for there it is the prevention of poverty by not dealing harshly with the poor that is spoken of; here it is the continuance of occasion for the relief of the poor that is referred to.
Deu 15:12-18
From injunctions regarding the treatment of the poor and of debtors the transition is easy to the law concerning slaves, inasmuch as it was through the stress of poverty that any became such from among their brethren. The law, as here laid down, is the same as that in Exo 21:2-6, somewhat expanded; the most important addition being that the slave is not only to go free after six years of service, but is to be furnished by his master with the means of setting up a home for himself. The six years here specified are not to be confounded with the years ending at the sabbatical year; they are any six years during which the individual has been in bondage.
Deu 15:14
Thou shalt furnish him liberally; literally, shalt lay on his neck, i.e. thou shalt load him. The meaning is well expressed in the Authorized Version. This is the new prescription added to the earlier law.
Deu 15:15
Compliance is enforced by the consideration that the Israelites had been themselves bondmen in Egypt, and had been redeemed out of that bondage by God (cf. Deu 5:15; Deu 10:19; Deu 16:12; Deu 24:18, Deu 24:22; Exo 22:20; Exo 23:9; Le 19:34). As God had dealt by them, so it behooved them to deal by others in like condition and need.
Deu 15:16, Deu 15:17
It might happen, however, that the slave chose rather to remain with his master than to be manumitted, and in that case he was not to be forced to go free, which would be a hardship to him, but was to be, by a formal process of nailing his ear to the door of his master’s house, constituted his slave for life (cf. Exo 21:5). This was not a painful operation, especially as the servant’s ear was probably already pierced for a ring; nor does any infamy appear to have been attached to the bearing of this badge of perpetual servitude. There is no mention here, as in Exodus, of the matter being referred to the judges; and this has led some to suppose that, by the time this later prescription was given, the earlier usage had passed away; but it is more natural to suppose that this usage was so regular and well known that it was needless formally to announce it.
Deu 15:18
Where a slave determined to have his freedom, the master was to set him free without grudge; for he hath been worth a double hired servant to thee, in serving thee six years; literally, double the hire of a hireling he hath served thee six years, i.e. he hath saved to thee as much again as it would have cost thee to pay a hired laborer to do the same amount of work.
Deu 15:19-23
In Deu 12:6, Deu 12:17 and in Deu 14:23, reference is made to sacrificial meals, and to the appropriation of the firstlings of the herds and flocks thereto; Moses here reverts to this, and gives a fuller exposition of it. It is enjoined that, as all the firstborn were to be sanctified to the Lord (Exo 13:2-13), they were not to work with the firstborn of their cattle, either by yoking the bullock to the plough or wagon or by shearing the sheep: these belonged to God, and were not to be put to any vulgar uses of men; year by year they were to be brought to the sanctuary, offered as sacrifices, and eaten before the Lord. If any of the firstborn animals were blind, or lame, or in any way blemished, such was not to be offered to the Lord, but might be used as food in their ordinary places of residence (cf. Le Deu 22:19, etc.).
HOMILETICS
Deu 15:1-6
Divine checks on human greed.
In this paragraph the institution of the sabbatical year is presupposed (of. Exo 23:9-13; Le Exo 25:2-7). During this year the land was to rest, and it would doubtless be conducive to after-fruitfulness to give the soil this respite, by letting it lie fallow every seventh year, for at this time the effect of the rotation of crops was unknown. We by no means affirm that such was the only reason for the appointment; yet nothing hinders us from regarding it as a reason. In that year there was to be a general remission of debts. To all appearance, there would, however, be one social danger arising from so peculiar an arrangement. Human nature, as regards capacity, aptitude, tact, kindness, hardness, etc; would differ as greatly among Hebrews as among any other peoples. There would be the wise manager, and the man who knew not how to manage at all. There would be some easily “taken in,” and others watching for an opportunity of enriching themselves at another’s expense. And among the harder men, the thought would naturally arise, “Well, if I must not work to increase my gains that year, I will at least secure all that I ought to have, by collecting all debts due to me, and this I will do with rigor.” Now, here comes in this law mercifully guarding the weak against the rapacity of the strong, compelling men, at least outwardly, to show some regard for those who are somewhat behindhand in the race for life, and preventing the more successful ones from so exacting from poorer men as to reduce them to helpless dependence upon others. The following points may be noted.
1. The sabbatical year is here assumed, ut supra.
2. This year debts were to be remitted,not cancelled, but pressure for payment was to be postponed.
3. Thus there was to be an enforced pause in the accumulation of wealth.
4. The sentiment of kindliness and forbearance as well as of justice in business life, was thus taught.
5. At the same time, there is a safeguard against the Hebrews being trifled with by foreigners by a misuse of this law. A foreigner (one who was so in all respects) might incur a debt in the sixth year, thinking that, as a Hebrew could not press for it the next year, he should have a long respite; while, as he was not bound by the Hebrews’ Law, he could press for debts due to him! This would have been unequal. Hence God guards Israel against such inequality, and says, as a foreigner is not under this law so far as debts due to him are concerned, so neither is he included in it with regard to debts incurred by him; and the release is not intended to operate where its operation cannot be equal all round.
6. Moreover, there is in this law no encouragement to mendicancy, but rather such a check on pressure by the rich, and such an inculcation of regard for the poor, that beggary may be a thing unknown among them. The word “beggar” does not occur once in the Mosaic institutes. Surely in all this there is abundance of material for homiletic teaching from a Christian point of view. The formal institution here referred to has passed away. But, if we follow out the formula already laid down, that forms change, but principles never,we cannot be at a loss for an exposition of the ethical teaching which this paragraph suggests for all time. For, as is well remarked by Mr. Garden, “The spirit of this law is the same as that of the weekly Sabbath. Both have a beneficent tendency, limiting the rights and checking the sense of property; the one puts in God’s claims on time, the other on the land. The land shall keep a Sabbath unto the Lord.” “The land is mine.” Let us, then, study the Divine cheeks on human greed, as they are shown to us in the teaching of the New Testament.
I. WE HAVE THE DISTINCT DECLARATION, “YE ARE NOT YOUR OWN.” This is far wider and deeper than any analogous statement of Moses. For while Israel had been redeemed out of Egypt, so that God said, “I gave Egypt for thy ransom, Ethiopia and Seba for thee,” we must all feel how infinitely short that comes of the tender pathos in 1Co 6:19, 1Co 6:20; 1Pe 1:18, 1Pe 1:19. The phrase, “Ye are not your own,” must needs cover the whole ground of all that we are and have. As “redemption” was the appeal at the basis of Israel’s life, so is it in the case of God’s people now.
II. WE ARE REDEEMED THAT WE MIGHT LIVE FOR GOD BY LIVING FOR OTHERS. We are expected to have “the same mind” which was also in Christ Jesus (Php 2:1-8). Note the argument involved in 2Co 8:7, 2Co 8:9; also that in Rom 14:7, et seq. See the purpose of Christ’s redeeming work, as stated in Tit 2:14; and also the law of the Christian life in Gal 6:1-10. In these passages there is so much of duty indicated with regard to others, that though little of minute detail is now specified, yet Christian men cannot go far wrong if their lives are regulated thereby (1Co 10:24).
III. THE PROHIBITION OF OUR LORD AGAINST COVETOUSNESS IS VERY STERN AND STRONG. (See Luk 12:13-21.) At every stage of that paragraph there is some new and startling light in which the evil of covetousness is seen.
1. It cherishes a totally mistaken view of life (Luk 12:15).
2. It is perilous (Luk 12:20). Hence:
3. It is foolish (Luk 12:20, Luk 12:21). Strong checks these! Far stronger than Israel’s.
IV. THERE IS A DIVINE STIGMA UPON COVETOUSNESS. (See Eph 5:5; Col 3:5.) It is idolatry. It is giving to creature objects the regard which is due only to God. He would have us “in his light see light,” and regard the greed of gain as an abominable thing.
V. THERE IS A DIVINE RULE FOR LABOR. It is given us in Eph 4:28. The observance of this precept would prevent the social evil arising from covetousness on the one hand, and would create the good accruing from benevolence on the other. “Let him labor in order that he may have the wherewith to give!” How truly sublime! It is like the benevolence of God.
VI. THE CHRISTIAN TEACHER HAS SPECIAL INJUNCTIONS FOR THE RICH, with the giving of which he is charged. (1Ti 6:17-19.) Thus the Christian code is by no means less comprehensive than the Mosaic. On the contrary, it is far more so. It is equally stringent in allowing no one to think of his property as his own.
VII. OUR GOD WOULD WIN AS WELL AS WARN. See Heb 13:5, “Let your turn of mind be free from the love of money ().” Why? “Because himself hath said, I will in no wise fail thee, neither will I in any wise forsake thee” (see also 2Pe 1:4). We are permitted, in Christ, to call God “ours,” to find in his love our joy, in his wisdom and strength our stay, in his wealth our supply. Hence we ought to be lifted up above any consuming racking care, and to be loyally obedient to God’s will in the sanctified use of all that we have (Mat 6:33). Let any one set side by side the Mosaic regulations in the paragraph we have just been considering, with the seven considerations adduced from New Testament teaching. Let him compare them with one another. And, if we mistake not, he will find more than ample material for other Homilies on the height, the breadth, the depth, and the length of Christian ethics, as covering the entire ground of the relations of man to man and of man to God, and as requiring no less exactitude in detail through less detail being specified. It is said (and we fear it is said truly) that the great hindrance to God’s work in the world is that the Christian name does not carry with it Christian morality. Ah! if it did, how luminous would such morality appear! Let but the above considerations be universally acted out, on all sides, and no more strifes between capital and labor would ever be known. The rich would neither oppress, nor despise, nor neglect the poor; the poor would no longer be jealous of the rich. Both would recognize their mutual relation to and need of each other. While, with universal righteousness and kindness, mendicancy would be a thing unknown. And never, never, till there is a new principle of love infused through the various classes of society, will such a consummation be attained! Still, however sad our hearts may be as we consider how far we are off from the mutual regard between owner and laborer which even Moses enjoined, let each of us feel his personal responsibility for fidelity to the Divine Law. Only as this is felt and discharged by each, can it be felt and discharged by all. The Lord make us and all men to abound in good will, and may the supreme benevolence which has its source in heaven flow o’er the world as a pure river of water of life!
Deu 15:7-11
The duty of kindness to the poor.
There seems to be at first sight a discrepancy between the phrase in Deu 15:4 and that in Deu 15:11. The former is, “Save when there shall be no poor among you;” the latter, “The poor shall never cease out of the land.” The first phrase is, however, a reason assigned for the injunction which had been given: it is equivalent to, “Simply, that there be no poor among you,” i.e. this or that was an appointment in Israel, in order that the number of the poor might be reduced to a minimum, and that those who were poor might not become abjectly so. But no such external law could ever prevent some from falling back in the race. As long as men’s constitutions, capacities, and characters were widely different, so would their measure of success be. A leveling of circumstances could be brought about only through a leveling of men, after all had been brought to a uniform starting-point. Such genial enactments as the one in Deu 15:1-6 might prevent beggary, but would not do away with poverty. “The poor shall never cease out of the land.” This phrase is not to be regarded as indicating a Divine appointment that it should he so, but as a Divine declaration that it would he so. As long as men are what they are, and the varied features of temperament and ability continue as they are, so long will there be abundant scope for the exercise of sympathy and of kindly help. The points noticeable in this paragraph are five.
1. Year after year fresh claims on the kindly help of the prosperous would be presented by their poorer brethren (Deu 15:11).
2. These claims were to be generously and even gladly met, as if it were a delight. We need not charge the writer with ministering to idleness and beggary (see reference to Michaelis, in previous Homily). The word for, yea, even the conception of, a beggar, as we now understand it, is entirely absent from the Mosaic statutes. Honest and diligent work is supposed to be universal; though it might not be uniformly skilful or successful.
3. The desire to evade any obligation thus presented, was a wicked violation of the spirit of the Law (Deu 15:9).
4. The cry of the neglected or oppressed poor would rise up to God, and be heard.
5. The Lord would remember the, sin of cruel neglect and unkindness, or of haughty coldness.
Now, this chapter generally, and therefore this paragraph as a part of it, may be viewed in one of two aspects: either as a section of the Mosaic code of jurisprudence, or as an inculcation of social duty. It would be obviously beyond or beside our province to deal with it in the former aspect; we are concerned solely with the latter. We need not ask whether, in our New Testament standard, kindness to the poor is enjoined? That is understood. Our one query is this
NOW THAT WE ARE UNDER CHRIST, AS OUR LEADER, HOW IS THE DUTY OF KINDNESS TO THE POOR PUT AND ENFORCED?
1. That duty which Moses enjoined as the leader and legislator of Jehovah’s people, our Lord Jesus Christ set on the ground of his own sovereign right, and enforced by his own example. In that wondrous chapter of John’s Gospel, the thirteenth, we are told that, when our Savior had washed his disciples’ feet, he told them that he had given them an example that they should do as he had done to them, and also said, “Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master,” etc. We cannot suppose that this one act of kindness and condescension was merely meant to be literally followed. It must have been a kind of representative deed, in which our Lord virtually said, “In whatever way you may comfort or soothe a worn and weary brother by ministering to his wants, do not shrink from doing it, even though it may involve many a lowly, self-sacrificing act.” Surely this covers the ground indicated in this paragraph, and includes the duty of giving to the poor and helping the needy, whatsoever their need may be.
2. Our Lord regards the poor and needy as his poor: all, generally, because he died for them; some, especially, because he lives in them. Hence, whoever would act towards them so as to show them the power and glory of a living Savior’s sympathy, must let the poor feel through him the warm touch era tender Savior’s love. Our Lord said in his intercessory prayer, “As thou hast sent me into the world, even so have I also sent them into the world.” Thus believers are to act in the world in the name and on the behalf of our Lord Jesus Christ, as the friends and benefactors of men.
3. Our Lord reckons a kindness shown to men for his sake, as if it were done to him. Even in the Old Testament we get a thought akin to this (Isa 63:9). But in the New Testament the truth is more clearly defined (cf. Act 9:4, where it is presented to us in connection with the reverse of kindness). In Mat 25:31 46 it is shown us more strikingly still. Christ and his people are one; and a kindness done to men, out of love to him, is done to him. Is there not a wondrous touch of nature here? Would not a mother feel a kindness shown to her son, for her sake, as if it were shown to her? If the mother were in England and the son in New Zealand, she would feel the same. And if the son were even base and unworthy, and love did cling to him for the mother’s sake, she could not feel the kindness the less. And we are permitted to take this thought up into the heavenly region, and to read the amazing words, “Inasmuch as ye have done it unto one of the least of these ye have done it unto me.”
4. Of so much importance is this kindness to the poor for Christ’s sake to be reckoned by us, that we are to watch for and seize opportunities of doing “good unto all men, specially to them that are of the household of faith;” yea, so laboring, we are even to support the weak, recalling those priceless words which an apostle was mercifully led to save from the peril of unrecorded sayings, “It is more blessed to give than to receive.” Whenever and wherever there is presented to us a case of genuine need, there is an opportunity for honoring our Savior which we must not suffer to pass by unimproved.
5. There are New Testament warnings against the neglect of the poor, which are not only not less severe than any in the Old Testamentsthey are even more so. We may arrange them in three classes, giving one specimen under each.
(1) 1Jn 3:17 : If a man can knowingly neglect the poor, God’s love is not in his heart. Where love dwells in the heart, there will be corresponding words on the tongue, and corresponding blessings in the hand.
(2) Jas 2:5-9; Jas 5:1-4 : The Apostle James declares that to neglect or despise the poor is sin against God; and that the cries of oppressed poverty will be heard in heaven.
(3) Mat 25:31-46 : Our Lord has explicitly told us that in the day of judgment, the one test which will be applied to men, and by which their destiny will be decided, will be that of kindness to the poor for his sake! Where that has been, penitence and faith have wrought out in love. Where that has not been, there has been no love, and, consequently, neither faith nor penitent obedience. It is not necessary to be openly wicked and profane, in order to incur rejection by the Great Judge at last. There may have been not a single vice which shocked society or violated outward propriety. Be it so. Even then the absence of the activities of love will be a man’s ruin. He who has not lived to save his brother will not himself be saved. A piety that is known only by negatives will be disowned by our sovereign Lord; while genuine, active, unselfish love, though it may have had but a limited sphere for service, oft shedding a tear that it could do no more, will meet with the holy Master’s loving recognition, and will receive his gracious reward!
Deu 15:12-18
The rights of the slaves.
By some who are but slightly acquainted with the subject, and who have too strong an animus against the Old Book to deal fairly with it, it has been made a matter of complaint against our Lord and his apostles that they did not put down slavery with a strong hand. The same may be said of Moses. If, however, without prejudging the case, we reverently ask, Why was it that he, as a divinely commissioned legislator, tolerated the institution of slavery? we are but proposing a question which opens up a field for thoughtful study, and we shall not be left without a satisfactory answer. And in the answer which the facts will supply there will be contained a world of instructive teaching to the devout and thoughtful mind. (The student would do well to examine the articles of Michaelis on this subject.) Putting the case generally, so as to prepare the reader for the details which follow, we would sayMoses found slavery existing; he permitted its continuance, but he placed the slave-holder under such restrictions that the slaves would become conscious of their rights as men and as brethren; he so limited slavery itself, that no Hebrew could be a slave for life, except of his own voluntary will; and in his elevated ethical code, he repeatedly insisted on the equality of men before God; thus dropping in men’s minds such seeds of truth that, when they germinated and brought fruit, the institution of slavery would cease, because the peoples would come to be educated out of it!
If now we briefly enumerate the several provisions connected with slaves and slave-holding, we shall see, in detail, the proof of the above general remark.
1. The Hebrew slave might be held for six years only; in the seventh he was to be permitted his freedom: excepting as provided in the eleventh detail.
2. There were other provisions, e.g. those connected with the year of jubilee, for ensuring the freedom of the slave, given in Lev 25:1-55.
3. Rigorous exaction and harshness were distinctly and sternly forbidden (Le Lev 25:39-43). If these injunctions and the reasons for them are considered, it will be seen that Hebrew slavery was unlike any other that the world has known.
4. If a master by revengeful treatment inflicted serious bodily injury on the slave, such slave was to have his freedom (Exo 21:26).
5. Undue punishment was avenged by the judges (Exo 21:20, Exo 21:21).
6. The slave might acquire property of his own, and might even amass enough to buy his own freedom (Lev 25:1-55.).
7. There were special decrees for the benefit of the slave. They were to be free from all manner of work on the Sabbath day. They had a right to fruit which grew spontaneously during the sabbatical year. They were to have their share of the feasts at the great national festivals.
8. If they accepted freedom at the end of the sixth year, they were not to be sent away empty, but were to be furnished by their master, liberally and gladly, with a sufficiency wherewith to “start on their own account.”
9. The idea of freedom was ever kept before them. They might not sell themselves for life to any one. They were the Lord’s freemen, and they were not to pervert the Divine thought by becoming life-long bondmen (Le Lev 25:42).
10. As the nation rose in intelligence, their laws became more and more liberal. Provisions which were intended at first only for the menservants, were extended, even in the lifetime of Moses, to the maidservants likewise (cf. Exo 21:7 and Deu 15:17).
11. If a slave did not accept his freedom when he might have it, he was to have his ears bored, that so he might bear about with him the brand that he had chosen servitude for life (Lev 25:16, Lev 25:17). Surely the object of this apparently strange enactment was to create among the people a disrespect for self-chosen servitude, and so, silently yet powerfully, to lift them above it. And yet one more feature should be noted, viz.:
12. When a foreign slave escaped from his master, the moment he touched the Hebrews’ soil he was a free man! (Deu 23:16). Surely no one can study all these details without seeing that the entire tendency of the Mosaic Law was to lift up the people, to advance their happiness, their freedom, their intelligence, and their mutual regard!
If now for a little we pass to the New Testament, to see how the apostles of Jesus Christ regarded and dealt with slaves and slavery, and what their teachings were on this subject, we find that very little is said. There is no denunciation of the institution, notwithstanding the very wide difference between slavery under the Hebrews and under the Greeks and Romans. But we find:
1. Rules for masters, demanding that they render unto their slaves, that which is just and equal, since even they, with all their power, are not irresponsible, but have themselves a Master in heaven, to whom the slave is as precious as his owner.
2. They taught at the same time loyalty and obedience on the part of the slave, and urged on him the duty of so serving an earthly master that, in the very act thereof, he should serve a heavenly one.
3. That both master and slave would receive from their common Lord a reward according to their measure of fidelity; “knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.”
4. They laid down afresh, in the name of the Lord Jesus, the old Mosaic law, that “there is no respect of persons with God;” thus teaching the equality of all men in the eye of him “who judgeth according to every man’s work.”
Now, comparing the Old and New Testament treatment of slavery, what do we see? In the Old Testament a number of details which would work in the direction of freedom, and thoughts dropped which would bring slavery to an end. In the New Testament the details are not repeated.
1. Because, having been given once, repetition would have been of little service.
2. Because the apostles were not laying down laws for a commonwealth in the same sense that Moses was. But, though we have no repetition of details, we have
(1) such an inculcation of kindness on one side and of loyalty on the other, as, when mutually heeded, would make slavery cease to be slavery in all save the name; and
(2) such a clear enunciation of the truth, that in Christ there is neither bond nor free, that, when the power of this Divine impartiality was felt, slavery would ultimately cease both in fact and in name the wide world over!
Thus we see that the Divine Being in his infinite wisdom has seen fit to adopt a similar process under both the Jewish and Christian dispensations, viz. that of educating men by the power of truth and goodness up to such a level, that they voluntarily put down this or that social wrong, instead of thrusting it out at once by a violent hand. Had e.g. this wrong of slavery been forcibly put down, the spirit of enslaving would have still existed on one side, and an opening for unbridled lawlessness might have been created on the other. But by the Divine process, slower though it be, the master is lifted up above the level of the tyrant, the slave comes to be regarded as a man and a brother, and ultimately the last letter shall be snapped, and men brought unto the glorious liberty of the children of God!
Nor can we do justice to our theme unless we point out, for practical use and fervent exhortation, the spiritual significance of the whole.
I. THE EQUALITY OF MEN BEFORE GOD. The Divine love and regard embrace all, The overshadowing wing of mercy covers all, and the free offers of mercy are made to all (Isa 55:1-7).
II. BECAUSE OF THE VALUE GOD SETS ON EVERY MAN, HE FORBIDS ANY MAN TO TAKE ANOTHER CAPTIVE, AND FORBIDS MAN SELLING HIMSELF INTO CAPTIVITY OF ANY KIND. “Ye are bought with a price; be ye not the slaves of men.”
III. WE ARE FREE FROM HUMAN FETTERS THAT WE MAY BE ABSOLUTELY FREE TO SERVE GOD. “As free, but not using your liberty for a cloak of maliciousness; but as the servants of God.”
IV. ABSOLUTE LOYALTY TO GOD IS THE SUREST AND BEST GUARANTEE OF FIDELITY TOWARDS MEN. Nothing would be wanting between master and servant now, if both were purely loyal to the Great Supreme. He who is bound by the vow of a holy consecration to serve a holy God, may be trusted with any department of human service.
V. TO THIS OUR GOD WOULD WIN AND LEAD US, BY PATIENT TEACHING AND GRACIOUS TRAINING. It takes long to perfect a world or even a class.
Deu 15:21
Sacrifices to be without blemish.
A reference to passages in the Books of Exodus, Leviticus, and Numbers, will show the frequency with which the injunction here contained was insisted upon, and the importance attached to it. Sacrifices offered to God must be without blemish. The entire Mosaic system of sacrifice was symbolic in relation to the Church that then was, and typical in relation to the Church of the future. We can scarcely miss the teaching of the enactment before us, if only we seek to interpret it with reverent and loyal hearts. Surely it taught two things in the region of law, and also two things in the sphere of grace. The former were:
1. That in the eye of the All-pure One, every moral flaw or defect was an offence, and therefore could not be accepted by him.
2. That as man was guilty before God, he could not, on the reckoning of bare law, be well-pleasing in the eyes of a righteous Being, to whom all evil was an abomination.
The latter were:
1. That a flawless sacrifice was to be selected and offered to God by, and in the name, and on the behalf of, the guilty one.
2. That such flawless sacrifice, if offered in sincerity and penitence of spirit, would be accepted on his behalf. Now, we are not left to interpret the type as best we may, nor are we called on to offer the symbolic sacrifice. The antitype has come. The reality is ours. And an inspired interpretation of ancient rites is given us by apostles and prophets of our Lord and Savior (cf. Heb 9:14; 1Pe 1:19; Eph 5:27; 2Pe 3:14; Jud 1:24; Rev 14:5). With such teaching before us, we can see a sixfold significance in our text.
I. HERE IS A DIVINE APPEAL TO THE CONSCIENCE. It says, in language which ought never to be mistaken, “the least speck of sin is an offence to God;” and guilty man cannot, on the ground of his own right, have any standing-ground for an instant before him. It is said that in the later days of the Jewish economy, when the offerer brought his sacrifice, the slaughterer (who was other than the priest) took a two-edged knife and ran it from the nape of the neck down the spine, laying it bare. Not infrequently this would disclose a dark spot: this was a blemish; the animal was unfit for sacrifice, and had to be cast away. Hence the allusion in Heb 4:12, which, so understood, has in it marvelous power. For this blemish did not appear on the surface, it came not out to the light till the spinal marrow was exposed to view. Hence, see Heb 4:13, specially the marvelous phrase, ” …. Every creature is “opened” unto the eyes of him with whom is our account. And though exterior conduct may be such as to commend itself to the eye of man, yet in the “marrow” of one’s being there may be a sin which is an offence to God. May be? There is. There are sins upon sins, and there is sinfulness, which is the root and ground of all. And hence it must be the case that sinful man has no right, on the ground of his own merits, to expect acceptance before God. This is the very ground-work of evangelical theology. It is said, “Pectus facit theologum,” but we would say rather theolgum; for only as this appeal to (as has been remarked to us), “Conscientia facit” the conscience is felt, will the after-appeals properly tell.
II. HERE IS A DIVINE INVITATION TO FAITH. There was to be a sacrifice chosen, without blemish, which was to be presented by and on behalf of the offerer (Joh 1:29). God has provided a Lamb for a burnt offering, and for a sin offering too (Isa 53:6; 2Co 5:21). (For a discussion of the grounds on which the offering of the Body of Jesus Christ once for all could be valid for the race, see Dale on the Atonement, sect. 10.) Suffice it here to say that this offering had the dignity of a Divine Sacrifice, the appropriateness of a human one, and the “sweet-smelling savor” of a perfectly pure one. Besides which it had all the spontaneity of a voluntary offering, and all the generosity of a noble serf-surrender for the sake of others; in making which the Redeemer was satisfied. And this offering which infinite love has made, loving faith may take and call its own; and abandoning all pretence to a standing-ground in native right, it may find an everlastingly firm one in sovereign grace!
III. HERE IS A DIVINE CALL TO PENITENCE. The sacrifice was to be offered with confession of sin (see Le 16:21). All the several ordinances which were spread over different sacrificial services in Israel, find their varied significances grouped in one, in the attitude of the sinner before the cross of his Savior. Well might Watts write, “My faith would lay her hand,” etc. While we accept the Divine Sacrifice for sin, penitential confession over sin should ever mark us (see Psa 51:1-19.).
IV. HERE IS A DIVINE DEMAND FOR RECTITUDE OF HEART. When we bring our offerings to the Lord, no defect should be knowingly tolerated by us. Grace gives no warrant to laxity, and true penitence will be scrupulously intolerant of it (Psa 66:18). The freeness of pardon to the penitent involves no modification of ethical stringency, for the fact is, wherever there is any known tolerance of ill, to that extent penitence does not exist. God puts away sin by forgiving it, only as we put it away by repenting of it and casting it off.
V. HERE IS A DIVINE SUMMONS TO DEVOTION. Jesus died, the just for the unjust, that he might bring us to God. And where a man, sorry for sin, intolerant of the evil in his nature, struggling against it, and pleading with God to uproot it, casts himself before God in this genuine uprightness of soul, none of the imperfections over which he mourns shall prevent the Divine acceptance of such an offering, presented, as it will be, in the name of the spotless Son of God. The virtue of his spotless sacrifice ensures the acceptance of ours. Every true and sincere penitent is, on this ground of free grace and dying love, as well-pleasing to God and as near to his heart as the purest angel before the eternal throne. The offering to God of a broken and a contrite heart is one which he cannot and will not despise (see also Heb 13:15, Heb 13:16).
VI. HERE IS A DIVINE PROPHECY, TO INSPIRE HOPE. These sacrifices of ours, offered in penitence, faith, and love, are still but imperfect. And the holiest souls are most alive to such imperfection, and most sorrowful over it. Hence it should be no small joy to find in the Word of God precisely the same expressions used to express the future purity of believers that are employed to indicate the perfection of the Redeemer’s sacrifice. As the one Great Sacrifice was “without blemish and without spot,” so all those who are themselves living sacrifices to God, shall be “without spot or wrinkle, or any such thing.” He who received them at first on the ground of his own purity, shall create in them a spotlessness like his own. They shall be “without fault” before the throne of God. And he who died for them shall then present them as his own!
Have we not here (in conclusion) a remarkable illustration of what the Apostle Paul so often speaks of as “the righteousness of God?” Each one of these six steps is a fresh aspect of it. The first shows the righteousness of God in taking cognizance of sin; the second, the righteousness of God in offering a spotless sacrifice for sin; the third, the righteousness of God in requiring penitential acknowledgment of sin; the fourth, the righteousness of God in demanding intolerance of sin; the fifth, the righteousness of God in accepting our consecration in the name of a Sinless One, only when we penitently put away sin; the sixth, the righteousness of God in ensuring that those who are living sacrifices to him shall ultimately be perfectly freed from all sin! Thus from beginning to end “grace reigns through righteousness, unto eternal life, by Jesus Christ our Lord.” “Now unto him that is able to keep us from falling, and to present us faultless before the presence of his glory with exceeding joy, to the only wise God our Savior, be glory and majesty, dominion and power, both now and everse Amen.”
HOMILIES BY J. ORR
Deu 15:1-12
The Lord’s release.
The sabbatic year was in many respects a year of mercy to the poor. The beautiful name given to it here”the Lord’s release”suggests gospel ideas. It finds its higher counterpart in that “acceptable year of the Lord” (Luk 4:19), which is the true “Lord’s release.” Christ came “to preach the gospel to the poor,” and “to preach deliverance to the captives ” (Luk 4:18). This “accepted time” is the period of God’s forbearance with our sins (2Co 5:19; 2Co 6:2). It is the time also of forgiveness of sins to those who believea “Lord’s release” indeed, not from money debts, but from spiritual ones (Mat 6:12), not temporary, but eternal. It is the time of the setting free of bondsmenSatan’s captivesthose held in thrall by evil (Rom 6:18; 2Ti 2:26). We are taught by this law
I. THAT THE POOR HAVE A CLAIM ON THE FORBEARANCE OF THE RICH. (Deu 15:1-5.) Such a claim will willingly be recognized by the loving heart. It will shrink from pushing hard on any one. It will put itself in the debtor’s place, and bear with him as long as possible. This was the lesson enforced by the law of “the release” It secured for the poor debtor a whole year of grace. It interposed a check upon the creditor s selfishness, and rebuked him if disposed to press hard upon his brother. It did more, testifying by its very existence to God’s sympathy with the poor, and to his desire that they should be mercifully treated. The harshly exacting spirit, however common, is not God’s or Christ’s (Mat 18:23-35). It is assumed, of course, that the case of poverty is genuine. There is no evidence that, even during the sabbatic year, the creditor was not entitled to recover his debt from a man well able to pay it.
II. THAT THE POOR HAVE A CLAIM ON THE ASSISTANCE OF THE RICH. (Deu 15:7-12.) Assistance goes beyond forbearance. The Law requires, not simply that lenders of money should not be harsh and unforbearing in exacting its repayment, but that, where need exists, they should be willing, nay forward, to render such assistance as is in their power. Honest povertyfor such only is in contemplationcreates a claim which those “having this world’s good” (1Jn 3:17) are not at liberty to disregard. Heart and hand are to be alike open to the cry of distress. The giving is to be:
(1) liberal;
(2) ungrudging;
(3) disinterested (cf. Mat 5:42).
Note: 1. Liberal assistance in a time of need is worth many doles spread over a longer period.
2. Assistance, where practicable, should be given in the form of loans. This is the idea of the law, and it is in harmony with the best modern opinion. Loans are preferable to simple charity; they do not pauperize; they develop the principle of self-help, encourage diligence and thrift, and foster the spirit of honest independence. Those who cannot be helped save by gratuities must, of course, be helped cheerfully.
III. THAT LIBERALITY TO THOSE IN NEED TENDS TO OUR OWN ENRICHMENT. (Deu 15:4-7, Deu 15:10.) No truly liberal man will make this the motive of his liberality. But as a secondary encouragement to liberal giving, and as removing fears of the possible results to one’s own fortunes, it deserves to be considered. The liberal soul is usually not the loser, but the gainer, by its liberality. Selfishness defeats itself. Subtle spiritual laws operate to produce this result.
1. Liberality reacts upon the soul itself to ennoble and expand its powers. This tends in the direction of enrichment.
2. The liberal man is loved and trusted. He gets kindness shown him for his kindness to others (Luk 6:30-39). He is one whom neighbors and friends are always willing to serve, and to speak a good word for.
3. God’s blessing is upon him (Deu 15:4, Deu 15:10). Through that blessing he is prospered. He divides and conquers. By opening his hand liberally, he gets more than he parts with. “There is that scattereth and yet increaseth,” etc. (Pro 11:24, Pro 11:25).J.O.
Deu 15:11
The poor in the land.
The meaning is that there will always be greater or less scope for the exercise of the virtues of kindness and liberality,that it is vain to hope for a Utopian condition of society in which there shall be absolutely no poor.
I. THIS DOES NOT IMPLY:
1. That many existing causes of poverty cannot be permanently removed.
2. That every attempt ought not to be made to reduce poverty within its narrowest limits. The saying, “Ye have the poor always with you” (Mat 26:11), is no utterance of fatalism. Much can be done to reduce poverty. With the growth of society, still more as a result of the spread of Christian principles, numbers of the causes of poverty now existing may be expected to disappear (idleness, intemperance, bad laws, merciless competition, class antagonisms, unfavorable sanitary conditions, etc.).
II. IT DOES IMPLY:
1. That under the most favorable conditions of existence on earth a residuum of poverty is still to be looked for.
(1) There are diversities of talents. There will always be those whose abilities only fit them for the humblest positions in society. And these may be left friendless, or health may fail them, or they may live to old age, and become dependent.
(2) There are vicissitudes of fortune. These come to the most fortunate of men, reducing them oftentimes to great straits. And it is too much to expect that, even under millennial conditions, the causes of such vicissitudes will altogether cease to operate.
2. That while poverty lasts, it is our duty to help to bear its burden. Poverty, in a state of society such as we anticipate as the goal of history, need never be the painful thing it is now. With loving hearts, and hands ready to help, its sting will be taken away.J.O.
Deu 15:12-19
Bondmen.
No argument in favor of modern slave-holding can be drawn from Hebrew bend-service. The Hebrew bondmen, unlike modern slaves, were incorporated as part of the nation; had legal rights; took part in the religious feasts; if mutilated or injured, thereby obtained their freedom. On the sabbatic year the Hebrew bondman regained his freedom, going out, not simply free, but loaded with presents. We learn
I. THE NATURAL RIGHT OF MAN TO HIS FREEDOM. (Deu 15:12, Deu 15:13.) Freedom is man’s birthright. It cannot be bartered. He must not be robbed of it by violence. If from temporary causes the use of it is lost, the right itself is not destroyed. So the Jews were taught by the return of every Hebrew to his freedom in the seventh year. It is a primary and unalienable right of man, which here, like underlying rock, juts to the surface.
II. THE RIGHT OF SERVANTS TO EQUITABLE AND GENEROUS TREATMENT. (Deu 15:13-16.) Bondmen were not to be regarded as mere “hands,” still less as chattels. They were to be kindly treated, and dismissed with presents. It is a principle of equity which comes to light in Deu 15:18. We may apply it to modern times by saying that if servants are worth more to us than their wages, it is but fair that they should participate in profits. The principle is already being recognized, and has in it the germ of the solution of many difficult problems in political economy.
III. THAT LOVE IS THE TRUE RECONCILER OF SERVICE AND FREEDOM. (Deu 15:17, Deu 15:18.) It made the service no serviceno real bond-service. Compare Jacob’s service for Rachel (Gen 29:20). Were the law of love to rule more than it does in the relations of servants and masters, of employers and employed, it would greatly sweeten trade, commerce, manufactures, and domestic life. There are doubtless faults on the side of servants as well as of mastersbut how seldom is any earnest attempt made to break down feelings of antagonism, and to bring in healthier relations! The law of Christ is the true cure for strikes, lock-outs, combinations, etc. Apply to the service of God in Christ. Law here, but also love, and through the love freedom in obedience. The highest freedom is in obedience to the law of holiness.J.O.
Deu 15:19-23
The firstlings.
The solution of the apparent discrepancy between this passage and Num 18:18 seems to lie in the custom of inviting the worshippers to share in the feasts provided by their offerings. View the sanctification of the firstlings as symbolical.
1. Of God‘s claim on the first and choicest of what we have for his own service.
(1) Of our property.
(2) Of our affections.
(3) Of our powers of body and mind.
2. Of God‘s right to redeemed life. The firstlings were redeemed by God for himself on the memorable night of the deliverance from Egypt (Exo 13:12). God claims redeemed life as peculiarly his own (Isa 43:1-4; 1Co 6:20).
3. Of God‘s right to young life. A symbol of early consecration.
4. Of happy fellowship with God. The fellowship was a fruit of the dedication of the best.J.O.
HOMILIES BY R.M. EDGAR
Deu 15:1-6
The year of forgiveness.
We have here what we may call the “poor law” of Palestine. The poor were to be regarded as “brethren,” they were to be treated as neighbors, as members of the one society. Money was to be lent them to give them a start in life (Deu 15:7-11), and if they were unable to repay it by the seventh or sabbatic year, they were to be forgiven the debt, “to the end that there be no poor among you”. Usury was thus discouraged between brethren. Loans were to be acts of generosity, and the idea was distinctly to be kept in view that a person should sometimes lend, “expecting nothing again.” With foreigners, that is, those not of “the household of faith,” it might be different; the debt need not in this case be cancelled; the year of release was a Divine institution for the people of God. The Jews were intended, if obedient, to be creditors of the world, and debtors to none; and the poor brother was to have the joy in the sabbatic year of being forgiven.
I. THE DUTY OF FORGIVENESS WAS PRESCRIBED TO ALL THE BRETHREN. In fact, this poor law was the proclamation of the “brotherhood” of believers in the one God. Upon this forgiveness of debt was based. The creditor was to realize how much more blessed it is to give than to receive (Act 20:35); how blessed it is to be able to help a brother! Had the Jews been faithful, the parable of the good Samaritan would not have been such a wonder. It was just the spirit fostered by this institution of the year of release.
Now, this duty of forgiveness of the debts of brethren arises out of the forgiving character of God. As the common Father of these brethren in the faith, he inculcates forgiveness because he practices it. The experience of Israel in the wilderness was of a series of Divine forgivenesses, even though in forgiving them he took vengeance on their inventions (Psa 99:8). And the beautiful parable about the two debtors (Mat 18:23-35) is really meant to bring out the truth that unforgivingness is a violation of the family spirit encouraged by the king, and is the unpardonable sin.
II. THE IDEAL SET BEFORE THEM WAS TO BE THE EXTIRPATION OF POVERTY IN THE FAMILY OF GOD. It would most probably never be reached, but it is well to be aiming at the high and the noble, even though it may not be all attained. The marginal reading in Deu 15:4, which has received the imprimatur of Jonathan Edwards, brings out the beautiful aim thus set before Israel. The effort was to be to make Jewish poverty impossible. The same idea seized on the mind of the Church after Pentecost, leading to the trial of a Christian commune, wherein for a time it could be said, “Neither was there any among them that lacked” (Act 4:34). Poverty was for a time at least banished from the Christian Church. These strivings after an ideal shall be crowned at last with success when under the new regime, “They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat” (Rev 7:16).
III. THE OBEDIENT ARE INTENDED TO MAKE ALL MEN THEIR DEBTORS. The Lord promises his people, if they are only obedient, that they shall lend to many nations, but shall not borrow (Deu 15:6). It is sometimes thought to be a special benefit when a person can contract debt from all and sundry, his credit being so good. But it surely is a higher benefit to be in a position to oblige everybody. This is what God meant his people to be. Surrounding nations were to borrow from them, and own their indebtedness. And has not this a moral and spiritual side? The religious spirit is the obliging spirit, the spirit which hails with delight the opportunity of “doing good unto all men, especially unto such as are of the household of faith.”
IV. IT IS THE SECRET OF SOVEREIGNTY TO BE ABLE TO OBLIGE OTHERS. For it is significant surely that the Israelites are told, immediately after the promise of being able to lend unto many nations, “and thou shalt reign over many nations, but they shall not reign over thee” (verse6). Rule arises out of obligation. Influence is acquired when we are able to befriend others. Doubtless many of the conquests of Israel were by force rather than by finance; but it is the peaceful acquisition of power that a Divine promise contemplates, and we begin to rule as “kings and priests unto God” when we become thoroughly obliging. It is thus love and loyalty are secured among men.
Thus we have in this arrangement of the year of release principles laid down that God has illustrated himself in his considerate and forgiving conduct towards us, and in which we are to try to follow him.R.M.E.
Deu 15:7-11
Open-handedness.
Having inculcated the forgiveness of a brother’s debts during the sabbatic year, Moses now proceeds to speak of the open-handedness which should precede that year. It might be made a pretext for refusing a poor brother a helping hand that the year was almost on when the debt would be cancelled legally; but to make this a pretext for niggardliness would only betray wickedness of heart. The most beautiful consideration is thus inculcated for the poor; and as “the poor shall never cease out of the land,” there will be the call evermore for this open-handed-ness. Now this poor-law regulation is a most beautiful illustration of what God does for us; and something like it will yet supersede the hard-heartedness of our national systems.
I. GENEROSITY SHOULD NOT BE TOO CALCULATING IN ITS TURN. Doubtless, often times it receives a noble return, but this should not be too much regarded, lest the speculative spirit mar the motive altogether. Nor again should we harden our hearts under the persuasion that our generosity is misspent, and that we shall never be repaid in any way. God has himself shown us true generosity in making his sun to shine on the evil as well as on the good, and in sending his rain upon the unjust as well as the just. And hence we are exhorted to “lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil” (Luk 6:35). There is something noble in an uncalculating generosity.
II. IT IS THE NEED OF THE POOR BROTHER WHICH WE ARE BOUND TO SUPPLY. That is, we are asked to supply him not with the luxuries or comforts of life, as if to these he had a right; but with his needs. The open-handedness will be considerate so far as not to encourage unworthy dependence. The brother will be helped in a brotherly wayenabled to help himself, and having his needs only supplied. This principle has been urged in connection with our national poor-law system. If it is lost sight of, then a premium is paid to idleness, and the “ne’er-do-wells” become the favorites of fortune. Our Father in heaven acts in the same wholesome fashion. “He supplies all our need according to his riches in glory by Christ Jesus.” He supplies us with salvation because we cannot save ourselves; he supplies us with what enables us to help ourselves. He could keep the whole world in idleness, “ladies and gentlemen at large,” but he prefers to keep the whole world in work. Our reliance on God is for our need.
III. OPEN–HANDEDNESS FOR GOD‘S SAKE IS SURE OF ITS REWARD, “The liberal soul shall be made fat.” “He that watereth others shall be watered also himself.” “There is that scattereth and yet increaseth.” In this way the Lord showeth in both dispensations how “he loveth a cheerful giverse” When a religious man, acting on principle, lives an open-handed life, he has the finest business stimulus. He works that he may have the more to give, and thus be the more God-like. There is nothing so hallows business in all its ramifications as this desire to be able to help those in need.
IV. IT IS A SOLEMN THOUGHT THAT THE POOR ARE NEVER TO CEASE OUT OF THE LAND IN THE PRESENT DISPENSATION. The unequal distribution of wealth, the improvident habits of many, and the pressure of population upon subsistence seem destined to keep the poor always with us. And in consequence our Savior stepped out of his rich condition in the bosom and home of the Father and became poor, that he might call every poor man a brother, and leave the poor his legatees after his departure. We need the spectacle of poverty to move our hard hearts to the generosity required. Were abundance the rule, and no human being wanted bread, the selfishness of the race would know no bounds. But the poor ones call for the sympathy which Jesus so abundantly deserves, and we can now sell our spikenard and give to them with all the careful calculation which a Judas once desired (Joh 12:1-50. l-8).
Let our help to others be systematic, because conscientious, and then shall it prove a perennial rill, benefiting the lives of many as it wends its way down the vale of years to the ocean that engulfs us all.R.M.E.
Deu 15:12-18
The freedom of the slave.
The seventh year was the year of personal release as well as release from debt. Slavery among the Jews was utterly unlike the slavery of modern times. It arose when a Jew became bankrupt; he might then sell his services to his creditor, and pay off his debt by honest work. But beyond sis years his service need not continue. As soon as the sabbatic year came round he could claim his liberty. In such. a case, his master is counseled to be generous when he goes, that he may have something with which to begin the world again. “Thou shalt furnish him liberally out of thy flock, and out of thy, floor, and out of the winepress of that wherewith the Lord thy God hath blessed thee thou shalt give unto him.” On the other hand, if the service was so delightful to him that he would rather not leave, it was allowable to bore his ear through with an awl, that he might be recognized as a servant forever.
I. LIBERTY IS RECOGNIZED IN GOD‘S LAW AS EACH MAN‘S RIGHT. It may be conditioned upon certain services, just as the liberty of Israel was conditioned upon God’s redemption of them from Egypt; but come at last it will. No property in persons is recognized, merely in services for a certain definite period. Man-stealing, as we know from Exo 21:16, was a capital crime, punishable with death, so that there is really no warrant in the Jewish institution for modern slavery. Under Jewish law no involuntary servitude was allowed; and there was always the right to freedom in the sabbatic year.
And is there not underlying this arrangement for each man’s liberty an undertone of gospel truth? What is the gospel but a great provision for conferring spiritual liberty upon those who have sold themselves to sin, and are in bondage? The present dispensation is, in fact, the sabbatic year, wherein liberty is preached to the captives (Isa 61:1, Isa 61:2; Luk 4:17, Luk 4:18).
II. FREEDOM WAS TO BE CONFERRED IN A SPIRIT OF GENEROUS JOY. The ransomed one was not to be sent out empty-handed, but furnished liberally. Emancipation was not to be given with a grudge, but to be granted with joy and love-tokens besides. It was not to be something in which the master reluctantly acquiesced, but in which he gladly co-operated. In fact, God’s joy in emancipating Israel from Egypt was to be the type of the joy of the Jewish master in liberating the slave.
And here again we have the type of the spiritual joy which the emancipation of souls should ensure in all who help therein. “There is joy in the presence of the angels of God over one sinner that repenteth.” When he “drew nigh to the house, he heard music and dancing” (Luk 15:10-25). No joy should be so deep as this of helping the slaves of sin to spiritual freedom.
III. LOVE ALONE COULD MAKE SERVICE PERPETUAL. For it is supposable that sometimes a slave found himself so happy with his master, especially if the master had made him his son-in-law (Exo 21:4, Exo 21:5), that he preferred slavery with love to liberty with separation. In such a case it was allowed him to have his car bored and to become a perpetual slave, because a son. Such a service was indeed perfect freedom, because its spirit and motive were devotedness and love.
And it is this which is taken in Psa 40:6 as the prophetic type of the relation of Jesus Christ to his Father. He became by voluntary and loving contract the Father’s Servant or Slave forever. He found his service such a delight that liberty and independence could not be thought of.
And in this we surely follow in his steps. We are the Lord’s slaves after having become the Lord’s freemen. He delivers us from the slavery of sin, and then he introduces us to his service; and lo, we find it so blessed that we insist on our ears being bored, and our being made his slaves forever. Now obedience is the slavery of love. When Law is delighted in, it is a “law of liberty,” and the soul feels freedom perfect “under Law.”
“Anywhere with Jesus, says the Christian heart;
Let him take me where he will, so we do not part;
Always sitting at his feet, there’s no cause for fears;
Anywhere with Jesus in this vale of tears.
“Anywhere with Jesus, though he leadeth me
Where the path is rough and long, where the dangers be;
Though he taketh from me all I love below,
Anywhere with Jesus will I gladly go.
“Anywhere with Jesus, for it cannot be
Dreary, dark, or desolate where he is with me;
He will love me always, every need supply;
Anywhere with Jesus, should I live or die.”
R.M.E.
Deu 15:19-23
The firstlings for God.
The firstlings which were males were not to be reared for work, but kept for communion. They were to constitute, if perfect, a peace offering before God; if imperfect, they were to be eaten at home, imperfect fellowship between imperfect persons. Just as in the firstfruits God claimed the first share; so in the case of the firstlings of the herd or flock, and the firstborn among men.
I. THE BEGINNINGS OF LIFE SHOULD BE RECOGNIZED AS GIFTS OF GOD, AND DEDICATED GRATEFULLY TO HIM. He is the Source of life; hence the firstlings should be the cause of quiet meditation and acknowledgment. Such increase should be the occasion of special fellowship with God, enlarging gratitude and dictating devotion.
II. IMFERFECTIONS IN GOD‘S GIFTS SHOULD BE ACCEPTED BY MEN AS MORE THAN THEY DESERVE. The imperfect firstling, in being made a feast for men only, and not a sacrifice for God as well, seemed to say that, however imperfect God’s gift may be sometimes, it should be gratefully accepted as beyond our desert. The blemished, the lame, the blind, when God sends them in his providence, we should not despise, but rather hail them as beyond our desert.
And if this was to be the case in the use of beasts, does it not throw clear light upon our conduct in the case of imperfect men? When children come into this world with any defect, let us not rebel against his will, but cherish the defective gift as reminding us how little we deserve, and by our love give such children compensation.
III. THE DEDICATION OF THE PERFECT FIRSTLING POINTED TO THE CONSECRATED FIRSTBORN, JESUS CHRIST. He is indeed the Firstborn of every creature. To him the firstlings and firstborn pointed. He was dedicated in life and death to the Father. He became the great Peace Offering which makes God and man one. And this suggests
1. The Father‘s delight in Jesus. How it burst forth from time to time in “This is my beloved Son, in whom I am well pleased”! What delight in our Lord’s life! what satisfaction in his obedience unto death! God well pleased!
2. Our delight in Jesus. Jesus becomes the medium of communion. We have him in common with God. “Our fellowship is with the Father, and with his Son Jesus Christ” (1Jn 1:3). The more we meditate upon him, the deeper must be our delight.R.M.E.
HOMILIES BY D. DAVIES
Deu 15:1-11
A bulwark against cupidity.
Material prosperity was the only form of blessing that had attractive charm for the Hebrews. Neither mind nor conscience was yet sufficiently developed to value higher good. God had to raise them by slow and successive steps. Material prosperity had its dangerous side. It might foster pride, self-sufficiency, a sense of overweening superiority, and might lead to tyrannous treatment of others. Or, used in devout recognition of God, it might give scope for generous impulses, furnish leisure for intellectual pursuits, aid the culture of the aesthetic arts, diffuse religious knowledge, and practically relieve human distress. The institution of the year of release was designed to serve as a flood-gate, by which the tide of material wealth might be turned into the fittest channel.
I. MATERIAL WEALTH, WITH ITS CONCURRENT POWER, WAS A FRUIT OF RELIGIOUS OBEDIENCE. (Deu 15:4, Deu 15:5.) The acquisition of wealth is the effect of law. It does not follow an erratic course. If we can see the operation of fixed law in nature and in human life, we are constrained to believe that law (whether discovered or undiscovered) operates in getting wealth. In the case of the Hebrews, the law of earthly success was clearly revealed. In return for loyal obedience to Divine command, the soil should be fertile; early and latter rain should descend; a salutary awe should restrain the neighboring tribes from predatory raids; the seasons should be auspicious; there should be plenty for man and for cattle. Still it is true that the “hand of the diligent maketh rich;” “them that honor me I will honor;” “godliness is profitable unto all things.” Yet earthly prosperity is not the badge of piety. Many of God’s saints are in the ranks of the poor. Imprudent courses, though pursued by the righteous, end in disaster. Prudent courses in business, assiduously pursued, even by the profane, terminate in worldly success.
II. MATERIAL WEALTH IS VERY UNEVENLY DISTRIBUTED AMONG MEN. Some men are creditors; some are debtors. Some begin life in affluence; some begin in poverty. Such varieties of human circumstance are best. They teach that the same hand that has fashioned material nature has molded the externals of human life. Such a plan affords variety of occupation and pursuit. The poor are benefited by the “learned leisure” of the rich; the rich are benefited by the industry of the poor. Men require quiet freedom from bodily toil to investigate and to invent; men require the stimulus of hunger to perform arduous labor. It is a mutual benefit; the rich are as much indebted to the poor, as the poor to the rich. We learn also that material wealth is not the highest good that God has to bestow, or he would put it within every man’s reach. It is but a visible symbol of invisible treasure.
III. MATERIAL WEALTH IS INTENDED FOR MUTUAL HELPFULNESS. It was never intended to be hoarded in caves or coffers. The possession of wealth carries an obligation to render high service to humanity. This very obligation to do good prevents an indiscriminate scattering of wealth. Simple communism would be an immeasurable curse. The industry and self-restraint which enable one nation to lend to another nation, give to the former immense influence and wholesome power. We are to distinguish between the objects of our help. We are not to treat brothers and fellow-citizens as we may aliens and strangers. We may exact from foreigners what, for a time, we have lent; but towards a fellow-citizen we should be lenient and indulgent, remembering that all wealth belongs absolutely to God. There is a volume of instruction in the fact that the Hebrews were restrained from parsimony by a Divine Law. Thus were they taught that “it is more blessed to give than to receive.” Generosity strengthens the sense of brotherhood.
IV. THE WEALTH THAT CLOSES THE HEART AGAINST CHARITY BECOMES AN ACTIVE CURSE. (Deu 15:9.) It is possible to abuse the most beneficent law of God or man. This very provision of God that, at the end of the septennial period, release should be afforded to all debtors, might become very prejudicial to the interests of the poor. The approach of the sabbatic year might make the Hebrew capitalists parsimonious and close-flared. “Beware of this!” saith God. “Such an act will be an act of unfaithfulness to me.” Jehovah has constituted himself the Guardian of the poor. His eye is upon their straits; his ear is open to their cry. And if his stewards fail to fulfill their mission, to them it will be accounted sin. Thus we are taught to take large and extended views of human life. We are integral parts of a great system. Our conceptions of life must stretch beyond the narrow confines of time. We should aspire to think and feel and act as God does. This is God’s great ambition, and for this he is now training us.D.
Deu 15:12-18
Slaves to be regarded as brethren.
Quiet revolutions are the most permanent and the most successful. Sudden and violent assaults upon social institutions are sure to provoke reaction. All great changes must commence in the thought and feeling of the people.
I. SOCIAL USAGES, THOUGH EVIL, MUST BE TEMPORARILY TOLERATED. It is difficult to realize the conditions of human life in the earlier ages of the world. Many found a livelihood: by the use of the sword and by violent plunder. The honest poor found very precarious opportunities for labor. Coin was almost unknown, and therefore wages must be paid in the form of food and raiment. Amid these circumstances, personal servitude became almost a necessity. It was a social usage liable to great abuse, and gradually degenerated into a system of evil oppression. Yet, as God patiently tolerates on his earth so many forms of evil, and quietly provides his remedy, so we should learn, not to connive at evil, but patiently to endure it, until a real remedy can be set in motion.
II. JEWISH SLAVERY WAS CURTAILED BY LIMITS OF TIME. In this way the back of the burden was broken. The bondage, which must terminate within a fixed period, was endurable. It inspired the oppressed with hope. It checked the violence of the oppressor. The slave-holder, if severely exacting, would earn an unenviable reputation, and every device would be resorted to by the emancipated to avoid that man’s service. His lands might remain untilled, his flocks neglected, his vineyards unpruned, because of his oppressive treatment of former slaves. Divine wisdom had fixed this short term of service as a barrier against human cruelty.
III. JEWISH SLAVERY WAS FURTHER RELIEVED BY A SPIRIT OF GENEROSITY. It is possible to show a spirit of kindness everywhere. If we have an unpleasant duty to perform, firmness may be always tempered with kindness. God would not allow the Hebrews to deal with their bondmen on terms of mere justice. They were not permitted to extort all that was in the bond. To make the largest possible gain out of human flesh and blood was strictly prohibited. They might continue the usage of slavery for a time, but the system should be relieved and penetrated and embellished by acts of kindness. The day of release was not to be a day of mourning for the masters. They were to share in the gladness of the emancipated, to send them away laden with flocks and with fruit. In proportion as had been the industry and fidelity of the bondman, would be (unless his master were a brute) the bountiful reward. This new spirit of fraternal benevolence would speedily undermine and overthrow the old usage of slavery. Such is God’s process of change.
IV. GENEROUS KINDNESS MIGHT SECURE THE LIFELONG SERVICE OF THE SLAVE. There was no necessity that the condition of the bondman should be one of hardship. Love might surmount all custom, rise above law, and transcend all considerations of gain. The spirit of religion can find its way down to the root of all wrong, eradicate all the evils that curse society, and make human life beautiful as heaven. In the very midst of slavery, it is possible for love to operate, to soften asperities, and lighten burdens. To this practical affection the hearts of slaves would soon respond. Their service would rise in quality, and would increase in indefinite measure. Kindness is a most remunerative investment. And at the close of the term of service, many a bondman would decline his freedom, and prefer the service of such a master for the possible drawbacks and risks of liberty.
V. REMEMBRANCE OF OUR OWN OBLIGATION SHOULD MAKE US INDULGENT TO OTHERS. (Deu 15:15.) If adversity has not made us tender-hearted, it has been wasted upon us. God has redeemed us from the bondage of sin, and redeemed us at costly price, and it is plain that we do not prize our redemption if we oppress others. The love of our heart, which God rightly claims for himself, he commands us to express in the form of practical kindness. God has identified his interests with the interests of humanity, so that we either promote both or neither.D.
Deu 15:19-23
The first for God.
As God is supreme, so his claim to recognition and obedience must have consideration prior to all other claims. Such priority is his indefeasible right; such priority best subserves the interests of men. The first day of the week he claims and hallows; the firstfruits of the soil he claims for religious offering; the first place in our affections he asks as his due; the firstborn, both of man and of beast, he marks as his own. This is his royalty.
I. THE REPRODUCTIONS OF LIFE A CONTINUOUS CREATION OF GOD. It is acknowledged on every side that life can only spring from life. No arrangements of material atomsno processes of chemical change with which men are acquaintedcan produce life. It is a force unique in itself, and can only rationally be traced to the creative power of a personal God. The potency to reproduce life, which God has placed in all the species, is as clearly a demonstration of his creative energy as if he manifestly and alone created each individual being. We cannot escape from the conclusion that he is sole Life-giver. “I kill,” saith God, “and I make alive.”
II. THE CLAIM OF THE FIRSTBORN ALONE IS A CONCESSION OF THE FULLEST RIGHTS OF GOD. He has a rightful proprietorship in all life. But he allows to man, as his liege vassal, dominion over the inferior races of his creatures. Acknowledgment of man’s subjection must, however, be made; tribute must be paid to the Heavenly King. This arrangement is an act of combined justice and kindness. For man’s highest good, he must be kept in perpetual remembrance of his dependence and his obligation. If the springs of gratitude in man’s nature should dry up, his loss would be immeasurable. Every memorial we have of God is a gospel.
III. GOD‘S CLAIM AND MAN‘S ENJOYMENT ARE IDENTICAL. This devotement of the firstlings to God was no real loss: it was every way a blessing. It cherished in them a feeling of filial dependence. It took them up to the temple, year by year, and so brought them into close contact with eternal things. It served to link religion with the commonest affairs of daily life. It taught them that God found a pleasure in their enjoyments, and that his commandments were promotive of real delight. Thus the acts of Jehovah’s worship were not identified with fasting and austerity, but with eating and drinking in the sacred temple. The pleasure was all the greater because it was social. In the banquet and festivity the whole household partook.
IV. IMPERFECT SACRIFICES PROHIBITED. Very evident is it that this demand of the firstborn was designed for spiritual instruction. However great God’s care for our bodily life appears, his desire for our souls’ well-being is immeasurably greater. By such visible and impressive methods God sought to teach the Jews that perfection of nature was God’s design, and that such perfection would alone find a place in his heavenly temple. The best feelings and aspirations of our nature yearn after perfection. Nothing less will satisfy the mind of God; nothing less will satisfy us. “Then shall I be satisfied, when I awake with thy likeness.”
V. YET BLEMISHED LIFE IS BETTER THAN BARRENNESS. A lame or a blemished lamba firstbornwas not utterly useless. It served as food for man, it sustained human life. But it was deprived of the honor of being devoted to God. Imperfect service is not altogether useless in the world. If we do a kindness to a neighbor, though no love to God prompt the deed, some good will result. Continuance in good deeds will gradually lead to better feelings and to nobler purposes. He who serves well his fellow-men now, will ere long learn to serve God. Let us ever follow the best sentiments which arise within, though yet very imperfect.D.
Fuente: The Complete Pulpit Commentary
The Fourth Command
Deu 15:1 to Deu 16:17
Deu 15:1-23
1, 2 At the end of every seven years thou shalt make a release. And this is the manner [word] of the release [what is said therein]: Every creditor that lendeth aught unto his neighbour1 shall release it; he shall not exact [press his, sq.] it of his neighbour, or of his brother; because it is called [for called is] the Lords release. 3Of a foreigner thou mayest exact [urge, press] it again: but that which Isaiah 4 thine with thy brother thine hand shall release: Save when [Only that]2 there shall be no poor among you; for the Lord shall greatly bless thee in the land which the Lord thy God giveth thee for an inheritance to possess it: 5Only if thou carefully hearken unto the voice of the Lord thy God, to observe to do all these commandments [this commandment] which I command thee this day. 6For the Lord thy God blesseth thee, as he promised thee: and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over thee. 7If there be among you a poor man of one of thy brethren within any [one] of thy gates in thy land which the Lord thy God giveth thee, thou shalt not harden thy heart, nor shut thine hand from thy poor brother. 8But thou shalt open thine hand wide [cheerfully]3 unto him, and shalt surely [richly] lend him sufficient for his need, in that which he wanteth. 9Beware that there be not a thought in thy wicked heart [a word in thy heart, worthlessness] saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the Lord against [over concerning] thee, and it be sin unto thee. 10Thou shalt surely4 give him, and thine heart shall not be grieved [and not evil shall thine heart be] when thou givest unto him: because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto [the reaching forth of thine hand]. 11For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide [ever again] unto 12thy brother, to thy poor [bowed, distressed] and to thy needy, in thy land. And if thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee. 13And when thou sendest him out free from thee, thou shalt not let him go away empty: 14Thou shalt furnish him liberally [Thou shalt load him, lay upon his neck richly] out of thy flock, and out of thy floor, and out of thy wine-press: of that wherewith the Lord thy God hath blessed thee thou shalt give unto him. 15And thou shalt remember that thou wast a bond-man in the land of Egypt, and the Lord thy God redeemed thee: therefore I command thee this thing [word] to-day. 16And it shall be, if he say unto thee, I will not go away from thee; because he loveth thee and thine house, because he is well with thee: 17Then thou shalt take an awl and thrust [give, it in] it through his ear unto the door, and he shall be thy servant forever. And also unto thy maid-servant thou shalt do likewise. 18It shall not seem hard unto thee, when thou sendest him away free from thee: for he hath been worth a double hired servant to thee [double of the wages of the hireling has he served thee six years], in serving thee six years: and the Lord thy God shall bless thee in all that thou doest. 19All the firstling males that come [are born] of thy herd and of thy flock thou shalt sanctify unto the Lord thy God: thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep. 20Thou shalt eat it before the Lord thy God year by year in the place which the Lord shall choose, thou and thy household. 21And if there be any blemish therein, as if it be lame, or blind, or have any ill blemish, thou shalt not sacrifice it unto the Lord thy God. 22Thou shalt eat it within thy gates: the unclean and the clean person shall eat it alike, as the roebuck, and as the hart. 23Only thou shalt not eat the blood thereof; thou shalt pour it upon the ground as water.
Deu 16:1 to Deu 17:1 Observe [Keep] the month of Abib, and keep [make, celebrate] the passover unto the Lord thy God: for in the month of Abib the Lord thy God brought thee forth out of Egypt by night. 2Thou shalt therefore sacrifice [kill] the passover unto the Lord thy God, of the flock and the herd, in the place which the Lord shall choose to place [cause his name to dwell] his name there. 3Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; (for thou earnest forth out of the land of Egypt in haste): that thou mayest remember the day when thou earnest forth out of the land of Egypt, all the days of thy life. 4And there shall be no leavened bread seen with thee in all thy coasts seven days; neither shall there any thing of the flesh, which thou sacrificedst [didst kill] the first day at even, remain all night until the morning. 5Thou mayest not sacrifice [kill, as margin] the passover within 6any of thy gates, which the Lord thy God giveth thee: But at [to] the place which the Lord thy God shall choose to place his name in, there thou shalt sacrifice [kill] the passover at even, at the going down of the sun, at the season [time] that thou earnest forth out of Egypt. 7And thou shalt roast [cook] and eat it in the place which the Lord thy God shall choose: and thou shalt turn in the morning, and go unto thy tents. 8Six days thou shalt eat unleavened bread;5 and on the seventh day shall be a solemn assembly to the Lord thy God: thou shalt do no work therein. 9Seven weeks shalt thou number unto thee: begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn. 10And thou shalt keep [make] the feast of weeks unto the Lord thy God with a tribute [measure] of a free-will-offering of thine hand, which thou shalt give unto the LORD thy God,6 according as the Lord thy God hath blessed thee: 11And thou shalt rejoice before the Lord thy God, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you, in the place which the Lord thy God hath chosen to place his name. 12And thou shalt remember that thou wast a bond-man in Egypt: and 13thou shalt observe and do these statutes. Thou shalt observe [make to thee] the feast of tabernacles seven days, after that thou hast gathered in thy corn, and thy wine.7 14And thou shalt rejoice in thy feast, thou and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates: 15Seven days shalt thou keep a solemn feast unto the Lord thy God in the place which the Lord shall choose: because [for] the Lord thy God shall bless thee in all thine increase [inbringing, produce] and in all the works of thine hands, therefore thou shalt surely rejoice. 16Three times in a year shall all thy males appear [be seen] before the Lord thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles; and they 17shall not appear before the Lord empty: Every man shall give as he is able [according to the gift of his hand] according to the blessing of the Lord thy God which he hath given thee.
EXEGETICAL AND CRITICAL
1. As the third command closes with the number three, Deu 14:28, so the fourth command, defined through the sacred number seven, has its commencement numerically with that number. Theologically this chapter connects itself with that which precedes, in this way, that as in the tithes the whole fulness of the earthly goods was recognized as Jehovahs, as His blessing, belonging to Him, and for which He is to be praised; so with the seven days the whole period of life generally was regarded as sanctified to Jehovah, because He will complete it in His holy and blessed rest. Ethically and practically the transition is from the tithe of the poor at the close of the 14th chap., to 1) the poor debtor, Deu 15:1-11; Deuteronomy 2) the Hebrew slaves, male and female, 1218.
2. Deu 15:1-11. Deu 15:1. At the end, sq., i.e. at the expiration of the septennate; thus in general the Sabbatical year. With the presupposition of this institution from Exo 23:10 sq.; Lev 25:2 sq. (comp. upon these passages, and the article in HerzogsEncykl. XIII. 205; Brm., Wanderings of Israel, p. 381; [also article on Sabbatical Year in SmithBib. Dict.A. G.], there is a completion, but at the same time a genuine exposition and application of the Sabbath-law, according to Mar 2:27. As (Deu 15:1) refers to , Exo 23:11, to leave, let lie, then the land, and indeed with reference to the poor; here with a like reference to the poor, to whom a loan has been madethe loan. The connection also of , Deu 15:2, with , that every creditor should permit his hand to rest with reference to that which he had lent, brings out the same thing; only that with every such interpretation as to the sowing and the harvest (Exo 23:10), there must be a regard also to Lev 25:4-5. Reference to the latter passage is the more in place here; for the debtor relation lies, in the highest measure, at the foundation of the statement, Leviticus 25 Jehovah there gives Israel the land, as here the is either: the master of the lending, having the object in the relative clause: which he will lend or: the idea of the master is defined from the connection, and is the objectlends the loan to his neighbor. Canaan is a good loaned. Jehovah is the only proprietor and creditor in the land; this is especially the supposition for the sabbatical year, Lev 25:2. But if all are debtors to Jehovah, the relation of debtor between man and man can only be relative, and must be carried out according to Mat 6:12. Thus passing over from the tithe to the Sabbath idea, the sabbatical year ( ), the rest of the divine loan, namely of the land, a (Lev 25:4; Lev 25:2), becomes in Deuteronomy a release also of every human loan. All Israelites are moreover brethren, which is insisted upon, Deu 15:2-3, etc. Israel pays no tithe to Jehovah from his loan during the sabbatical year. Jehovah Himself cares for the person miserabiles in His enlarged blessing upon the seventh year (Lev 25:6 sq.), through which the master appears as placed alike with his servants, thusalthough there is no express mention of the widow, fatherless, poor, comp. however Deu 24:14fed upon divine alms, as they are usually through the blessing of God upon their toil. It agrees well with this detailed explanation to understand , Deu 15:1, as the leaving the debtor in rest for the seventh year, as the clause: thou shalt not exact (press), more fully describes, and one who is also . The usual Jewish interpretation is that there should be an entire release of the debt, Luk 6:34-35. [The clear reference to the land-rest or release, which was for the year, and the force of the Hebrew word rendered exact, more correctly urge or press, and the whole spirit of the Mosaic law, which was not to destroy obligations of this kind, but to guard the poor and unfortunate against undue severity or oppression, are all in favor of the interpretation which regards the release as for the year. This interpretation is now almost universally accepted. The Bib. Com. adds also: it seems further clear that the release had reference only to loans, and to loans lent because of poverty, not to debts contracted in the purchase of goods. A. G.]Called, sq.; an official proclamation, although not precisely as Lev 25:9-10 (Deu 23:2; Deu 23:4). Probably at the beginning in the seventh month (10. Tisri) at the day of atonement. , as Lev 25:2 (Exo 20:10). This reference to the Sabbath Year gives the reasons for the release of the debtor. Deu 15:3. Comp. Deu 14:21 (Deu 23:21). The foreigner was not in the condition of those who had no harvest this year, and therefore could not pay.Which is thine, what thou hast of thine in thy brothers hand as a loan. The hand, because it must rest, keep festal time, in reference to the field, etc., would perhaps be busy with reference to the debtor. But we cannot serve God and mammon. Deu 15:4. Only(will I say to you still) that, sq., equivalent to but, nevertheless (in the promised rich and sure blessing of God), there shall be no (literally straitened, wretched) in Israel, to whom one shall have to lend. Not that Israel should be charged to take care that there be no poor (Schultz, Keil), but to hold before him the idea of his blessed national condition as willed by God (Deu 15:6). In every possible mercy or kindness of Israel, Jehovah has thus been before him. Comp. further Deu 4:21; Deu 4:38. From this ideal stand-point the earnest exhortation (Deu 15:5) introduces the transition to the relations, not as they should be, but as they are and will be. Deu 15:6. . The blessing is a complete, spoken, established thing. As it is here explained, so it must be understood in Deu 15:4 (against Keil and Schultz). in Hiph.: to take from any one a pledge for security, to oblige one, thus to lend upon security; in Kal.: to bind ones self by a pledge; hence, to borrow from one. Such independence is surely a dominion in the world. Deu 15:7. The actual relations at first hypothetically stated. Comp. Deu 2:30. , Piel: to draw together, hence make firm, spoken against such an unnatural state, which truly the closed hand follows in a natural way, as a door which is shut before the needy brother. Deu 15:8. Obliges them to do much more than to leave the hardened, closed heart.For his need. is the construct st. of (), abundance, sufficient, enough to cover what was wanting to him. Deu 15:9. The application to the Sabbatical Year. Comp. Deu 8:5; Deu 13:14. It would be shameful to represent to himself the obligation of the seventh year, and anticipate it with an evil eye with respect to his needy brother. Since the year is one proclaimed as , Deu 15:2, the loud or mute cry of the poor becomes intelligible (Jam 2:15 sq.; 1Jn 3:17; Jam 4:17). Deu 15:10. According to the connection, it concerns especially the loan which he asks (2Co 9:5 sq.). Comp. further Deu 12:7. Finally Deu 15:11 presents the entire sad and actual condition (Mat 26:11), as on account of sin, as its consequence, guilt, punishment, which condition, however, must be met with brotherly kindness and mercy (1Pe 4:8). The whole arrangement of the seventh year rests upon the supposition of this never-ceasing relation of the subjective inward () and objective outward wretchedness. [It is questionable whether the statement: the poor shall never cease, sq., is to be regarded as a penalty for sin. There is nothing in the passage which would lead us to suppose this; and there is no necessity for the supposition in order to reconcile these words with Deu 15:4 : there shall be no poor among you. There was the same necessity then as now for these diversities in human condition. Each class needed the other for their mutual good. The promise in Deu 15:4 is not absolute, nor merely conditional, as suspended upon Israels obedience or disobedience. The promise was that there should be no abject poor, no crushed, wretched ones. There should be poor, those needing aid; but they should be relieved. This whole provision of the year of release, and laws similar in spirit and tendency respecting inheritance are to guard against the total ruin of the unfortunate and needy; to prevent the poor from sinking into hopeless poverty.A. G.].
3. Deu 15:12-18. There is no reference here to the Sabbatical year; but the Sabbatical principle and number are still retained. The connection with the tithe for the poor in the previous chapter is still in force, but not so that the poverty which makes it necessary that the Hebrew should sell himself for a slave, forms the transition to the following provisions (Keil), for there is a different way in regard to servitude, Exo 21:2. The generosity towards the enfranchised, which is commanded in Deuteronomy, gives much more the point of union with the foregoing precepts. Further it is the fundamental idea of the fourth command, the Sabbath idea, which as it was made availing in the year of release before, so now, and still more essentially, in the seven years of servitude. Israel is a servant, ; hence also whatever has part in the covenant-relation (the number seven) consequently the Israelitish slave: thus his time must be sanctified to Jehovah. This is brought into distinct consciousness in the seven years service, and indeed is conformed through the injunction, thou shalt not let him go away empty, to the blessing which God placed upon the Sabbath, Exo 20:11. In this sense the Sabbath Year forms the transition from the foregoing to what follows. Deu 15:12. Be sold unto thee, or sell himself to thee.Thy brother points himthe one soldout as an Israelite. designates either: one from the other side with respect to the land, the other side of the Euphrates, or: , the stem-father (Gen 10:21), the drawing together, union, people, and indeed the people simply, so that the adjective here is equivalent to one of the grand nation, as the French love to call themselves, a landsman, in distinction from a foreign slave.Or an Hebrew woman, an addition to Exodus 21. What is there evident in the case itself is here expressed, comp. Deu 15:17, on account of the special case, Exo 21:7 sq., because in what follows it is the relation of servant generally which is spoken of. Comp. on those passages.In the seventh year, thus commonly, as in an extraordinary manner in the fiftieth or jubilee year, Lev 25:39. Since Israel is redeemed out of the house of bondage (Exo 20:2), and is the servant of the Lord forever (Lev 25:42; Lev 25:55), there is no prolonged human bondage here. Deu 15:13. Comp. Gen 31:42 (Luk 1:53). Deu 15:14. Repeated servitude through poverty or want should be prevented. No mere empty freedom! So much as he can take, carry with him, perhaps, also, pressed upon him. Comp. further Deu 15:6; Deu 12:7. Not send him away empty, but give him; it reaches to this, especially where they had received such blessings to give. A genuine Deuteronomic supplement. Deu 15:15. Comp. Deu 5:15; Deu 7:8; Deu 13:6. Deu 15:16. Comp. upon Exo 21:5 sq. The public announcement and declaration of the servant pre-supposes the legal proceedings. In Deuteronomy, and according to the connection here, it is the private domestic act only which comes into view.Andthine house includes the wife and the children of the servant, who, according to Exo 21:4, would remain in the house.Well with thee. The Hebrew servant was generally no slave (Lev 25:43). See the excellent article by Oehler in HerzogsEncyclop. XIV. 464 sq. Deu 15:17. The symbol of that cleaving to the body (probably the right ear), thus of constant obedience (Psa 40:6 does not belong here) and of ever-enduring bondage to the house.[Bored ears were made a badge of slavery, and so became ignominious, Bib. Com.; and thus show that the Hebrew servant was in many respects regarded as a slave, although his condition was greatly modified by the beneficent regulations here laid down.A. G.]. Enduring servitude has thus its disgrace in whatever moral motives it has its origin; it is not merely a resolution which has to do with it. , according to the Jewish tradition, reaches only to the Year of Jubilee, or until the death of the master.Also unto thy maid-servant, scarcely as Deu 15:14, according to the Jewish tradition, but as is said above of the servant. It related to the elder women, to whom the direction in Exo 21:7 could have no application. Deu 15:18 explains why this prominent precept again recurs. As the presumed public procedure excludes any gross violence, so Deu 15:18 meets and opposes the more subtle, by persuasion; the servant may and ought actually to be free. Moses meets the apparent hardness (Jer 34:8 sq.), practically for the calculating selfishness, with the consideration, that the service of the servant in question was worth double that of a hired servant, if one had labored in his room; for him there was barely support, not even wages nor account; the servant had saved twice the cost, was also at every time ready for service. Isa 16:14 belongs as little here as Isa 21:16; at most only so far as with hired servants, there must be an exact reckoning. For the rest comp. Deu 15:6; as much as to say: thou wilt never be the loser, for the blessing of God is with thee.
4. Deu 15:19-23. Comp. Introd. 4, i. 19. Although the first-born have been named already, Deu 12:6; Deu 12:17; Deu 14:23, with the tithe, partly in the summary statement, and partly on account of what was common to all, still it is now first preeminently the subject of discourse. The reason is because the first-born belong to the exposition of the fourth command. While the tithe is the acknowledgment of Jehovah, as peculiarly the proprietor of the land, so with respect to the first-born, since birth leads into life, and over against the dead first-born of Egypt (Exo 13:15) the first-born of Israel were kept alive (Num 3:13; Num 8:17), it symbolizes naturally and historically the sanctification of the whole life to Jehovah (Keil, Arch. I. 340). But that is the idea of the Sabbath. As to the peculiar institution in Israel with respect to the first-born, comp. upon Exodus 13; Numbers 18. In reference to the Sabbath, it is said, Deu 15:19 : thou shalt sanctify to Jehovah, Deu 5:12, Hence also as in the fourth command. They are neither to profit by their labor, nor through the usual natural usufruct, i.e. they are treated as a sacrifice. Deu 15:20. Comp. Deu 14:23.Eat, namely with the priests, to whom the first-born belonged, Num 18:18. (Hengstenberg: The eating of the first-born was granted to the offerer as such (Exo 13:15), because the first-born belonged to the .Authen. II. 406 sq. Others: the discourse treats of the female first-born. Others: of a second first-born (!). Others: of the young animal, the best, the youngest.)[The apparent inconsistency between this passage, which not only allows, but directs, that the offerers should partake of the victims, and that in Num 18:18, which assigns the firstling to the priests, is discussed in the introduction. If the firstlings were only partly given to the priests, then of course there would be no inconsistency, since the offerer would have the remaining portions. But if, as the words in Num 18:18 seem to imply, the whole was assigned to the priests, then the right here given to the offerer is grounded in the force of a custom which was originally provided for in the ritual of the sacrifice, especially of the passover sacrifice, which had gradually grown up to become a law, and which now receives the sanction of the law-giver. The right here bestowed may not have been alluded to in Numbers, just because it was well understood, but was here expressed in accordance with the very nature of Deuteronomy, in which the popular rights are fixed and guarded for all the future. If we keep in view the different circumstances, both of the law-giver and the people, in which these directions were given, it seems clear that the one is the natural and historical complement of the other, that what was needless, and therefore not expressly stated in the earlier, finds its appropriate place in the later legislation.A. G.]
Deu 15:21 is explained from the sacrificial character of the first-born (comp. Lev 22:19-20); hence also: thou shalt not sacrifice (kill) to Jehovah, on account of the sacred meals, that they might not be profaned with them. Deu 15:22. Comp. Deu 12:15; Deu 12:21-22. Upon Deu 15:23 comp. Deu 12:16; Deu 12:23-24.
5. Chap. 16, Deu 16:1-17. The reference to one sanctuary is generally deuteronomic; the special ground for what follows appears rather in the fourth command, hence this passage treats simply of the feasts which are for the most part sabbatical. Schultz. 1). The passover-feast, 18, with which, as already through the previous first-born institution (comp. also Deu 5:15), the Sabbath-idea now gains more expressly its greater depth in the redemption first begun truly (out of Egypt), but pointing onward typically and far more widely. Deu 16:1. Comp. Deu 5:12., literally the breaking dawn, the first day, upon which the moon is again visible, hence month, which began with the new moon. But by no means the new moon of Abib (Hitzig) in opposition to Exo 12:6; Lev 23:5; Num 9:2 sq., which are all here supposed as well known. (the ear, green ears) is not a proper name, as indeed all the months were designated in the Pentateuch by numbers (HerzogsReal Encyl.), but appellative (Exo 9:31; Lev 2:14). The designation ear-month connects itself always with the exodus from Egypt, as also the required feast-observance is here grounded in it (Hengst., Authen. II. 361). The later name is Nisan, our April. , from the passing by or over, sparing, comp. Exo 12:13; Exo 12:23; Exo 12:27. May it be with reference to the breaking through, the new shooting forth in spring, as the redemption in nature, at which time it was observed, similarly as our Easter? The passover-feast observance commanded, is emphasized here through the verifying , historically as the eating of the well-known passover lamb, comp. upon Exo 12:8; Lev 23:5; as the passover meal pre-supposes the slaying of the lamb as completed, the direction, Deu 16:2, is either to be understood in reference to the place where the remaining sacrifices should be brought, including also the passover-sacrifice (Lev 23:8; Num 28:19-26), Hengstenberg, or to make prominent the end of the wider meals, marking them all with this character of the passover, the offering of all kinds, slain and thank (Exo 23:15; Lev 23:38) as one passover-feast (Hertzog XI., p. 145; Schultz, Keil). The connection favors the latter view. This is the accepted view. The Jews not only desiguated the whole service as the passover, but the word is used in the New Testament, Joh 18:28, in this wide sense. The seven days make it clear that it is so used here. The passover-lamb was to be consumed on the first evening, and that with which they were to eat unleavened bread was the passover in the wider sense. The direction here therefore is no variation of the ordinary name, Exo 12:5. The rite of the paschal lamb is pre-supposed throughout, and the command of the present passage relates to the paschal offerings. Bib. Com.A. G.]Thus to the tone of joyful festivity impressed upon it (by the sacrificial meals) follows now, Deu 16:3, the other feature equally prominent and in itself predominantly earnest, solemn character of the passover-feast. Thus the eating, , if in the first case it may be referred to the passover-lamb, it cannot certainly in the second casesince it was continued seven days, and must therefore be generally with respect to the passover-feast or upon it. Some refer it to the offerings of the flock and the herd, Deu 16:2. The careful impressive negation of leavened bread must be understood, as the immediately following position of (fundamentally, to extend, thus flat, dried, extended, not previously cooked), intimates, with reference to the historical and not symbolical motive; for in haste, anxious haste(, to concentrate, in anxiety, in order to flee, Exo 12:11 sq.) as the arrangement foreseen and prescribed by God, Exo 12:8; Exo 12:15 sq., was entirely completed under the pressure of the circumstances at the time, Exo 12:33-34; Exo 12:39 (Hengst., Auth. II. 367). What was symbolized by the leaven, beyond this signification of the historical relations (that thou mayest remember), comp. Kurtz, Hist. II. 127, does not come into view here. The is explained by , and would certainly call to mind the oppression, affliction and poverty (Kurtz).
But the prominence of the number seven is to be observed with reference to the Sabbath-idea, which rules in this section: seven days shalt thou, sq., and the life-long remembrance is manifestly a sanctification of the whole life. On account of the grave, earnest recollections connected with the passover, to which the other aspect evidently serves as a relief, Moses has before, Deu 16:2, so expressly mentioned the other meals, in order to elevate the feast into the character of the Sabbath-feast, as a feast of a redemption which should come to its rest, as also the name of the Lord, in Canaan. (Deu 16:2. Comp. Deu 12:11.) Deu 16:4 repudiates again any existence of , i.e. leaven (the , causes to boil up), during the seven days, and indeed in the most comprehensive way. Comp. Exo 12:15; Exo 12:19; Exo 13:7. , belonging to thee. That nothing of the flesh of the passover-lamb should be left until the morning, but in that case should be burned with fire, rests upon Exo 12:10. The historical feature of haste also clings to the feast, and thus the passover was a night-meal, with whose food the succeeding morning had nothing to do. (not in the transition sense, not the twilight, but from , to fold together; in the turning, sinking of day to night), at the 14th of Nisan. According to Exo 12:6 : between, , dual, i.e. the double turning before and after sunset; comp. below, Deu 16:6. Thus the slaying of the passover would be between the fifth and seventh hour.The first day, equivalent to the day before, i.e. before that, with the 15th of Nisan beginning seven days feast of unleavened bread. Deu 16:5-6. A modification of Exo 12:7; Exo 12:46, with respect to Canaan and out of the sacrificial nature of the passover. Comp. Num 9:7; Num 9:13; Exo 12:17; Exo 34:18; Exo 34:24. Thus at the sanctuary. Comp. however Kurtz II., p. 342. In any case the distinction in the expression: in the place, with reference to the cooking and the eating, from that in Deu 12:7; Deu 12:18, is worthy of notice; this could occur at the dwelling, the night-quarters of each one in the place of the sanctuary. [The modification as to the one place from Exo 12:7; Exo 12:46, is certainly a modification contemplated and provided for in the original institution, is alluded to in Exo 34:24, and finds express utterance here naturally and in full accordance with the spirit of Deuteronomy.A. G.]To thy tents is thus, after the conclusion of the whole feast, to their respective homes (Joh 7:53; Joh 7:37).Roast, cook, with reference to the passover-lamb, not in water, but over the fire, 2Ch 35:13.[Our version is here rather an interpretation than a translation. But every Jew would understand at once how it was to be cooked.A. G.]
Deu 16:7 bears throughout a very general character, as of the sacrificial meals, which still find a place here according to Deu 16:2, with which also the closing direction, to go to their homes, spoken with respect to the pilgrimages to the sanctuary, which Schultz, Keil, understand of a return to their booths or lodges, well agrees. Deu 16:8 involves no difficulty; on the contrary it explains the return to their homes as occurring first after the seven days, since as upon the 15th, so also upon the 21st Nisan (Exo 12:16), there was to be abstinence from the leavened bread and from every kind of business (Exo 16:29); comp. Deu 5:13. Thus a Sabbath! from , either: to restrain, thus to cease from ordinary labor, hence a sabbatical assembly, or to hold fast, firm; thence a closed society, feast-assembly, or to close; and thence the close of the feast.2) The feast of weeks, Deu 16:9-12. Deu 16:9. Seven weeks, sq.The number seven makes the Sabbath-idea prominent at once.From the beginning of the sickle (Lev 23:15 sq.) is the same as from the second day of the passover, when with the presentation of the sheaf of the first-fruits, the grain-harvest began (16 Nisan). , that which rises up, ascends, stalk, more definitely, wheat.Seven sevens, and in Deu 16:10 the feast of the sevens.For the harvest-feast (Exo 23:16) is the ethical side of the destination to Jehovah with true free will and bountifulness, and without a special precept. , const. of (from , to separate, divide, measure), only used here, related to , measure. Sept: , . But the blessing of God should also make joyful, Deu 16:11; comp. Deu 12:7; Deu 12:12; Deu 12:18; Deu 14:29. It is said of God Himself in regard to the Sabbath, Exo 31:17 (Deu 23:12). Deu 16:12, as (Deu 15:15.3.) The feast of tabernacles, Deu 16:13-17. It fell upon the seventh month, and lasted seven days. Deu 16:13. Comp. Lev 23:33 sq. , from () to make a covering, to cover, to screen; generally: shelter (Keil, Arch. I. 412 sq.). The side of this feast which relates to the leading through the wilderness is thus sufficiently intimated and supposed, and the other side, the predominant side with respect to Canaan, and at the same time so directly inciting to thankful joy, the ingathering of the threshing-floor and wine-press into granary and cellar, as truly deuteronomic as it is suited to the connection, can alone be presented. Observe the progress: the rescuing of life (Passover)the customary support of life by means of bread (feast of weeks)out of threshing-floor and wine-press, the full, joyful enjoyment of life (feast of tabernacles). , summarily used of the fruit; oil and wine harvest. But in all, sanctification to the Lord, the Sabbath-idea of life. Deu 16:14, as Deu 16:11.In (it) thy feast, a phrase through which the destination even of the Sabbath to be for man comes out more clearly than through the Deu 16:9, or the , Deu 16:13. The blessing of God in every way in the increase and toil, Deu 16:15, will provide for the completion of the joy. , not as, therefore, but wholly, throughout, perfectly (Joh 16:24). To the closing feast of the year, there is appropriately added, Deu 16:16-17, the three yearly feasts collectively, at the same time closing the exposition of the Sabbath-command as a final notice from Exo 23:17; Exo 23:15; Exo 34:23, with the express reference to Jehovah (), before whom what is both subjectively and objectively accomplished, Deu 16:17, is of more avail than , Deu 15:13.[The view of those who hold that the thread of this part of the discourse is rather the oneness of the sanctuary than the Sabbath-idea, which Schroeder so ingeniously carries out, is thus stated in the Bib. Com: The cardinal point here is the concentration of the religious services of the people round one common sanctuary. The prohibition against observing these great feasts at home and in private is reiterated in Deu 16:2; Deu 16:6-7; Deu 16:11; Deu 16:15-16. Hence it is easy to see why nothing is here said of the other holy days. No doubt the great day of atonement (Lev 23:26 sq.) and the feast of trumpets (Lev 23:23 sq.) are as positively enjoined by Moses as are the three feasts mentioned here; but it was no part of either of these observances that all the males should appear before the Lord. Those days might be observed by the faithful without going to the central sanctuary for the purpose. But it does not appear that the topic of a national and visible unity in faith and worship holds such a leading place in Deuteronomy as this view supposes. It is clearly one object aimed at; but it gives too narrow a view of the scope and end of Moses in this book to assign it this leading and controlling place. Having once established it, as it came up in the natural progress of his discourse, it is assumed, rather than inculcated over and over, as he passes on to other topics.A. G.]
DOCTRINAL AND ETHICAL
1. The unfolding of the Sabbath-thought, according to its ascending stages, is the nerve of the section. Keil correctly designates the rest or suspension of every business only as a means of the sanctification of the Sabbath, as the condition without which it could not be truly sanctified to the Lord, and therewith meets us, Deu 15:1-11, the first characteristic feature from which all the rest proceeds. The sanctification of the Sabbath, since it is to Jehovah, represents the covenant which God has with Israel, through which it should appear free from servitude in toil or care of this life, and this is the second characteristic or stage, Deu 15:12-18. The third, Deu 15:19-23, is, that with the consecration of days, months, yearsthus ever of definite periods of timethe consecration of the whole life generally, is in truth symbolized and exemplified. As now the rest upon the Sabbath is based upon the rest of God after the creation of the world, so the freedom of Israel for such rest, was grounded in the redemption out of the Egyptian bondage, which fact through the passover feast has an everlasting celebration; a fourth stage (Deu 16:1-8) intimating at the same time how the Sabbath solemnity would have its completion. (Mat 26:2; Mat 26:18-19; Mat 26:26 sq.; Luk 22:15 sq.; Heb 4:9). But this completion is the perfection of the creation, fallen with the humanity, as through God so in God; the good pleasure of God again in His work, becomes the blessedness of men; hence the joy, the fifth sabbatical characteristic, Deu 16:9-12. Finally this joy becomes only joy, i.e., as entirely perfected, set before us in the last feast of the year. That which is prophetic, remarks Schultz, in the Sabbath solemnity, lies especially near here. He who has willed this completion in the lapse of the year, must will it also in the lapse of greater periods of time, at the end indeed of all time. Zec 14:16 sq. The sixth stage of the Sabbath thought, Deu 16:13-17, shows the redemption (through which the Sabbath comes to its completion) as one again in the Sabbath first having its final perfection. Thus time in its widest development is limited and bounded by the Sabbath; thus generally the world time of humanity closes in a Sabbath. Comp. upon the pilgrimages to the three feasts, even in Canaan still, the beautiful explanation of Keil, Arch., I. 417, as also Psalms 84.
2. It is peculiarly deuteronomic to bring out clearly the ideality of the people of God, without forgetting its real relations, e.g., Deu 2:25; Deu 4:30. Baumgarten well says: Just as no sickness cleaves to the people of Jehovah, (Exo 15:26; Exo 23:25; Deu 7:15) so Israel cannot be struggling with any want, but lives in abundance and wealth (Deu 8:9). Jehovah has prepared the land from the beginning for His people, Deu 11:10-12. This is the cutting severity in the poverty of an Israelite, that in it the disobedience of Israel and the wrath of Jehovah are revealed. In the necessities of its individual members, therefore, Israel should learn to see its own naked actual condition and truth, according to which it is tainted with its natural stiff-neckedness and disobedience against the law of its God, etc.
HOMILETICAL AND PRACTICAL
Deu 15:1-2. Richter: The year of release was a figure of the gospel, in which the acceptable year of the Lord was proclaimed. Deu 15:3. Berl. Bib.: So also Gal 6:10; but 2Pe 1:7, the universal love appears as the highest round, as also Christ praises love towards an enemy, and thus towards all men, as perfection, Mat 5:43-48. Deu 15:4. Richter: Observe the distinction between beggars and the poor generally. Liberality to these, and careful laws, should prevent begging, which fearfully corrupts the poor. Comp. Psa 37:21. Deu 15:5-6. J. Gerhardt: These earthly riches are a type of the spiritual in the N. T., since no gracious gift shall be wanting to the pious, (1Co 1:7) since indeed they should impart to others, and thus spiritually lend, and also should have dominion over Satan, sin, death, and hell. Berl. Bib.: Usually men seek the smallest coin in order to give to the poor, and give even that unwillingly. Deu 15:7-11. Baumgarten: What a sensitive inward character prevails here. Schultz: That one should inflict violence upon his heart, as it were, shows how censurable hard-heartedness is, while the mere natural kindness has no moral worth. Osiander: Although the poor should not revile the rich, yet their cries against the unmercifulness of the rich come up before God. [Deu 15:11. Wordsworth: Our Lord adds the reason that ye may do them good, and thus exercise the divine grace of love, and so promote your own salvation and theirs. God will judge you according to your treatment of them, Mat 25:40. Thy poor brother is his brother.A. G.]. Deu 15:15. Baumgarten: This is not merely a recollection of the past, but in every Israelitish servant, the servitude of Israel should be recognized as still enduring, since it points to the redemption as not yet perfected. Deu 15:16-17. The image of our eternal bondage to the Lord; condition under which; the manner and method how. Deuteronomy 1 : A free, clear acknowledgment to the Lord, grounded in love to him and his house, having its deepest ground in the blessed condition, flowing out of the love of God to us; 2. pain, shame, obedience (absolute dependence) but also eternally belonging to him. Deu 16:1-2. Berl. Bib: The Spirit of God truly demands from us that with the remembrance of the death of Christ, who is our passover Lamb, we should offer our spiritual sacrifices, and should ourselves be such, (Rom 8:36); but all our service which we offer, presupposes the sacrifice of the Lamb, and has its virtue and strength from the sacrifice of Christ. Deu 15:3. Richter: We also, as redeemed, should remember our wretched state before our redemption, especially at the holy supper. 1Co 5:6 sq. Starke: It is not sufficient to know when the great feasts occur, but we must celebrate them in a manner well-pleasing to God. Deu 15:4. Friedlib: Christ should be dearer to-day, than to be enjoyed on the morrow. Deu 15:11. There is a joy before the Lord, which the world willingly refuses, the true joy of communion with Him.Calvin: God will do more for us than we have for Him. The world laughs, but will at last wail and gnash its teeth. Deu 15:13. Luther: We observe every day the feast of tabernacles, if we learn and perceive that we are strangers in the world, until our tabernacles are laid aside. Thus we rejoice also in the unleavened bread of sincerity and truth, i.e., in the food of the pure gospel, and in the life of the Spirit, without toys and ornaments, etc. Schultz: The feasts in the N. T. refer to that which is completed, and need only to be appreciated; they are not sabbatical, but Sunday feasts. Your highest (?most joyful) feast is not at the end, but lies at the beginning; the incarnation is the greatest joy-feast. Parallel feasts: Passover and Easter, Feast of Weeks and Pentecost, Tabernacles and Christmas. Deu 15:16. Calvin: He spares the tender women, and the children under twenty. The father of the family includes wife and children. According to an old custom no one could appear before the king without a present. Thus God wills a mark of subjection from every one.
Footnotes:
[1][Deu 15:2. Schroeder, lit., every master lending his hand, which he will lend to his neighbor. See Exegetical Note.A. G.].
[2][Deu 15:4. Margin, to the end that there may be, etc. Bib. Com. renders no poor with thee in the transaction. But the rendering which is allowable seems liable to the objection that the idea so expressed is forced into the text.A. G.].
[3][Deu 15:8. Opening thou shalt openboth widely and cheerfully.A. G.].
[4][Deu 15:10. Cheerfully, richly. See above on Deu 15:8.A. G.].
[5][Deu 15:8. Restraint, as if from labor, although etymologically possible, does not meet the case here. Schroeder transfers the Hebrew word to the text. But our version is here preferable.A. G.].
[6][Deu 15:10. The italic words are needless.A. G.].
[7][Deu 15:13. Lit., In thy gathering from thy floor and thy wine-press.A. G.].
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
We have in this Chapter a continuation of Moses’ discourse. Here are contained, the order for the release of debtors every seventh year: cautions to the people not to withhold lending to their needy brethren, on account of the year of release being at hand: some particularities respecting the Hebrew servant, and concerning the offering of the firstlings of their cattle to GOD.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
I call upon the Reader in a very particular manner in the opening of this chapter, to remember the motto which I have so often endeavored to bring to his recollection, that Moses wrote of CHRIST; for here JESUS is evidently preached; and if the HOLY GHOST shall be mercifully pleased to reveal him to the Reader’s view, he may and will discover, so much of the LORD CHRIST in this chapter, as will prove to him, that the law is our schoolmaster unto CHRIST. Let the Reader observe, in the account of this year of release, that it is called the LORD’S release. And what is the release of poor insolvent debtors to the laws of GOD, when by sin they are rendered totally incapable of paying what they owe both to the law and justice of GOD, and they are through the infinite mercy of GOD’S covenant love in JESUS, justified from all things, and though bond sinners, are set at happy liberty in CHRIST JESUS; what is such a deliverance and freedom, but the LORD’S release – GOD’S acceptable year of salvation? Oh! thou dear and precious Redeemer! who doth not, or who will not see thee in thy gracious character, when thou didst declare that the year of thy redeemed was come, when thou camest to set at liberty them that were bruised, and to let the oppressed go free? Luk 4:18-19 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The Place of Beneficence
Deu 15:1-11
God is putting lines of mercy amid all the black print of the law. It would seem as if wherever God could find a place at which he might utter some word of pity or compassion he filled up that place with an utterance of his solicitude for the welfare of man. Loving words always look beautiful; perhaps they look most beautiful when surrounded by contrastive words of stern righteousness, of unyielding law, of severe prohibition. Flowers look lovely everywhere, but what must be the loveliness of a flower to the wanderer in a desert? So these Gospel words are full of charm wherever we find them, but they have double charmfulness being found in connection with institutions, instructions, precepts, and commandments marked by the severest righteousness. In the midst of time God graciously puts a year of release. Time needs to be jewelled; time is an appalling monotony. What can be so dull as the days that have no business, no pleasure, no special engagement for faculties which have been prepared for specific work? How dull the time is then, without a sparkle of dew, without a glint of superior light, without a note of supernal music! But God will mark off special periods; the very boundaries shall be gold; the very limits shall glitter with diamonds. How many beautiful days (as we have already seen) has God set in the commonplace of life: the restful Sabbath, the hilarious festival, the time of family joy. Memory will supply many such dates and engagements which fill the heart with highest gladness. The poor man must have his year of release the debtor, the slave, the servant, the disappointed heart. The rich have many friends they can turn the whole week into a gala-day; but the poorest and weakest of mankind must have a year set amid the succession of the days to which they can look with religious expectation. It is something to know the limit of one’s endurance. When no date of liberation is fixed, the heart aches because of the burdensome monotony; but when a time is appointed a specified line laid down courage rises: the spirit says, Now I must be brave; every day brings the year of release nearer; I must fire my courage and heroically try again. We know what this is in various departments of life. How often have men sighed, expressing the thought, which they could scarcely put into words sufficiently delicate, that if but a limit could be assigned say a year hence, or seven years, or ten they could grapple with a given quantity: they could face a specific and measurable difficulty; but to look upon the everlasting when that everlasting is one of darkness and trial cows the spirit, subdues and humiliates the soul.
We must have the element of hopefulness in life: without hope we die. To-morrow will be a day of ransom and liberty if not to-morrow by the clock, yet to-morrow in feeling: already the dawn is upon our hearts, already we hear noises of a distant approach: presently a great gladness will descend upon the soul. The child will be better in a day or two; when the weather warms (the doctor assures us), the life will be stronger. When arrangements now in progress are consummated and they will be consummated presently the whole house will be lighted up with real joy and thankfulness. So the spirit speaks to itself; so the heart sings songs in the night-time; so we live by hope and faith the higher Self, the grander Reason. Nor is this pitiful dreaming on our part. There is something in man that will hope. Blessed be God for the singing angel; when we quench his song, we quench ourselves. There is a pressure, as of prophecy within us, so that in our degree we are all foretellers: we have each a gleaming vision on which the soul’s bright answering eyes are fixed; we know that right will conquer, that light will chase away the shadows, that truth will be enthroned, and that earth shall yet be beautiful with her Maker’s blessing. This is the larger hope, the Christian expectation, the evangelical prophecy. We have but to multiply what is in ourselves, instinctively and educationally, to find in the expansion of that great power all that is brightest in prophecy, all that is gladdest in Christian forecast. What applies to the individual life applies to the associated life which is denominated the Church.
We find in this year of release what we all need namely, the principle of new chances, new opportunities, fresh beginnings. To-morrow said the debtor or the slave is the day of release, and the next day I shall begin again: I shall have another chance in life; the burden will be taken away, the darkness will be dispersed, and life shall be young again. Every man ought to have more chances than one, even in our own life. God has filled the sphere of life with opportunities. The expired week is dead and gone, and Christ’s own resurrection day comes with the Gospel of hope, the Gospel of a new beginning, the Gospel of a larger opportunity; and the year dies and buries itself, and the new year comes with silver trumpets, with proclamations from heaven, and Life says, when it is not utterly lost, I will begin again: I will no longer blot the book of life: I will write with a steady and careful hand. But where moral questions are concerned a process must be indicated which is indispensable. Institutional arrangements can be changed at given dates, but moral releases can only be accomplished by moral processes. The man who is in prison must take the right steps to get out of it. What are those right steps? repentance, contrition, confession open, frank, straightforward, self-renouncing confession; then the man must be allowed to begin again; God will, in his providence, work out for such a man another opportunity; concealment there must be none, prevarication none, self-defence none. Where the case lies between the soul and God the higher morality still there must be an interview at the Cross a mysterious communion under the blood that flows from the wounded Christ. “If we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” With regard to this higher order of release we may say, “Now is the accepted time; now is the day of salvation;” the year of jubilee has come; the year of release is shining upon us; whosoever will let him rise a man. It is well, notwithstanding, to accustom the mind to all the lower revelations of release, forgiveness, new opportunity, that so, step by step, we may ascend the ladder the head of which is in heaven.
All this being done on the part of the creditor and the owner, what happens on the side of God? The answer to that inquiry is:
“The Lord shall greatly bless thee in the land which the Lord thy God giveth thee for an inheritance to possess it” ( Deu 15:4 ).
“Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought.” ( Deu 15:9 )
The book which contains this caution by so much vindicates its own inspiration. A book which so knows human nature, understands its every pulse and thought, is a book which was written by more than human wisdom. In incidental instances of this kind we see into the real quality of the book. It is comparatively easy to make broad laws and to give general directions without following them into their issues and all their involutions of consequence and relation; but here is a book which searches the heart, tries the reins, sharper than any two-edged sword, piercing to the dividing asunder of the joints and marrow: an awful book of judgment. “Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand” so I will slacken my endeavours; I will begin the next period of seven years lavishly; then I will show my true nature; but seeing this obligation is just running off and will exhaust itself in a week or two, I will withhold, and stand still, and wait for the new time. God denounces such reasoning as selfish, vicious, hostile to the spirit of the law. We are to work up to the last moment: to-morrow is the time of release, yet this very eventide is to be marked by the richest generosity, the tenderest regard for human rights, and the seventh year is to end with a benediction. Beware that there is not a thought in thy wicked heart, not a speech upon thy tongue, not a broad, open confession of indifference and carelessness; but a thought in thy wicked heart speechless, formless, a little spectre on the man’s horizon, beware! God searches the heart: “all things are naked and opened unto the eyes of him with whom we have to do:” “As a man thinketh in his heart, so is he;” though both his hands be full, if the spirit of grudging is in his heart, his oblation is a worthless gift.
A marvellous expression occurs in the eleventh verse: “The poor shall never cease out of the land.” That is a remark which is not understood. Poverty is not an accident; there is a moral mystery connected with poverty which has never yet been found out. The sick-chamber makes the house; the infirm member of the family rules its tenderest thinking. Poverty has a great function to work out in the social scheme; but whilst we admit this we must not take the permanence of poverty as an argument for neglect: it is an argument for solicitude, it is an appeal to benevolence, it is an opportunity to soften the heart and cultivate the highest graces of the soul. It is perfectly true that the bulk of poor people may have brought their poverty upon themselves; but who are we that we should make rough speeches about them? What have we brought upon ourselves? If we are more respectable than others, it is still the respectability of thieves and liars and selfish plotters. We, who are apparently more industrious and virtuous and regardful, are not made of different clay, and are not animated by a different blood. It is perfectly true that a thousand people may have brought today’s poverty upon themselves, and they will have to suffer for it; but beyond all these accidents or incidents there is the solemn fact, that poverty is a permanent quantity, for moral reasons which appeal to the higher instincts of the social commonwealth. We have that we may give; we are strong that we may support the weak; we are wise that we may teach the ignorant. “Let this mind be in you, which was also in Christ Jesus.” No man has the slightest occasion or reason for reproaching any other man, except in relation to the immediate circumstance. If the assize were on a larger scale and we were all involved in the scrutiny, the issue would be this: “There is none righteous, no, not one.” It seems ruthless to dash the painted cup of personal respectability out of the hand of any Pharisee; but the Pharisee, with all his praying and fasting and criticism, is a bad and all but unpardonable man; his prayers aggravate his perfidy; because he is a Pharisee it will be difficult for him to be saved.
Very handsomely had the poor man to leave on the day of liberation. The Hebrew man and the Hebrew woman were to leave under happy circumstances:
“Thou shalt not let him go away empty: thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress: of that wherewith the Lord thy God hath blessed thee thou shalt give unto him” ( Deu 15:13-14 ).
It was God’s before it was yours; it is only yours in the sense of stewardship. When the poor slave leaves, he is to leave with both hands full, and with a gracious burden upon his bended back, and with a blessing in his thankful heart. Law may be obeyed perfunctorily, arbitrarily, grudgingly; or law can be carried out with all the beauty of blossoming fruitfulness, and all the joy of music. Whatever we do we must do handsomely, graciously, not with ungratefulness and begrudging, for work so done is not done, and the blessing is neither with him that stays, nor with him that goes. After this inquiry we may well ask, Where, then, is the superiority of Christianity over Judaism? Perhaps there is no institutional superiority. I know of no finer laws than are to be found in the Mosaic economy: they are laws of righteousness, and laws of mercy a wonderful line of grace running through all the severest legislation. Judaism was, as to all these blessings, local and limited: the stranger was not always involved in the spirit of grace: certain blessings or benefactions were limited to the Israelites; Christianity asserts its superiority by viewing the world as one, the human family as one, God having made of one blood all nations of men; Christianity recognises neither Jew nor Greek, neither Barbarian nor Scythian, neither circumcision nor uncircumcision, neither bond nor free; its spirit is universal; its love seeks out that which was lost that it might be saved: “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners;” “The Son of man is come to seek and to save that which was lost.” There is nothing local, nothing limited: wherever there is a sinner there is an offered Saviour; wherever there is abounding sin there is superabounding grace.
Selected Note
“There shall be no poor among you; for the Lord shall greatly bless thee in the land which the Lord thy God giveth thee for an inheritance to possess it ” ( Deu 15:4 ). The design of the jubilee is that those of the people of God who, through poverty or other adverse circumstances, had forfeited their personal liberty or property to their fellow-brethren, should have their debts forgiven by their co-religionists every half-century, on the great day of atonement, and be restored to their families and inheritance as freely and fully as God on that very day forgave the debts of his people and restored them to perfect fellowship with himself, so that the whole community, having forgiven each other and being forgiven by God, might return to the original order which had been disturbed in the lapse of time, and being freed from the bondage of one another might unreservedly be the servants of him who is their Redeemer. The aim of the jubilee, therefore, is to preserve unimpaired the essential character of the theocracy, to the end that there be no poor among the people of God ( Deu 15:4 ). Hence God, who redeemed Israel from the bondage of Egypt to be his peculiar people, and allotted to them the promised land, will not suffer any one to usurp his title as Lord over those whom he owns as his own. It is the idea of grace for all the suffering children of man, bringing freedom to the captive and rest to the weary as well as to the earth, which made the year of jubilee the symbol of the Messianic year of grace ( Isa 61:2 ), when all the conflicts in the universe shall be restored to their original harmony, and when not only we, who have the firstfruits of the Spirit, but the whole creation, which groaneth and travaileth in pain together until now, shall be restored into the glorious liberty of the sons of God (comp. Isa 61:1-3 ; Luk 4:21 ; Rom 8:18-23 ; Heb 4:9 ).
The importance of this institution will be apparent if it is considered what moral and social advantages would accrue to the community from the sacred observance of it. (1) It would prevent the accumulation of land on the part of a few to the detriment of the community at large. (2) It would render it impossible for any one to be born to absolute poverty, since every one had his hereditary land. (3) It would preclude those inequalities which are produced by extremes of riches and poverty, and which make one man domineer over another. (4) It would utterly do away with slavery. (5) It would afford a fresh opportunity to those who were reduced by adverse circumstances to begin again their career of industry, in the patrimony which they had temporarily forfeited. (6) It would periodically rectify the disorders which crept into the state in the course of time, preclude the division of the people into nobles and plebeians, and preserve the theocracy inviolate.
Prayer
Almighty God, we need great words to cheer us. Our life is dark and dreary. Where can those great words be found but in thine own book They were made for our sin; they are shaped by our sorrow; they are attuned to our grief. We know that this is thy word because it meets our sad necessity. This is no light of man’s enkindling, for such light car struggle but feebly with the heavy darkness. This is the light of the Lord, for it fills the whole sky, and all night flees away, in terror and in shame from its infinite brightness. We know thy word by the inward witness. A stranger will not we follow, we know his voice to be strange. It has not in it the love-tone which lifts it up to the level of thy speech. We turn away from it, for it would lead us into solitude and danger and death. Let thy voice fill the heart Let thy music sing in all the chambers of our life and make the life-house glad. We rejoice that the heavens do stoop to the earth, and that God holds converse with man. This is the work of Christ and none other. This is the incoming of the Son of man unto our life bringing with him morning and liberty, pardon and growth in grace. Even so, Lord Jesus, come quickly! Take up thine abode in our heart; turn our tears into precious jewels. Make music of our sighing! When our heart is ill at ease quiet us with thine own peace. Undertake for us altogether, cleansing away our sin, redeeming us from all captivity, sanctifying us by the continual ministry of grace, and ennobling us by daily inspiration. We are very frail: let our feebleness become a cry unto the clement heavens. We are poor let our poverty be its own prayer. We are sinful exceedingly not wholly with the hand, but oftentimes wholly with the heart. Let our sense of sin be a cry for mercy and for pardon. Let this hour be a memorable one in our history. May men see angels to-night. May the worldly spirit be liberated from its bondage and have entrance into the upper places, where the light is cloudless and where the music is clear. Let backsliders return with heavy hearts but eager feet, and let the door of thy grace be found already open to every prodigal who would come home again. Strengthen every heart that has made a good vow. Thou knowest how difficult it is to live up to the sacred hope. How prone we are to the earth, how beset we are by temptation, how old associations gather around us and form themselves into a body of attack. Thou knowest us altogether. Sustain us, therefore, in the great fight, and, at the last, through the blood of the everlasting covenant, may we be able to speak of a well-fought field, and of a crown of glory laid up for us. Give us great thoughts, noble aspirations, pure and heroic impulses; and, in all things, make us like thy Son Jesus Christ, brightness of thy glory, and express image of thy person. Amen.
Fuente: The People’s Bible by Joseph Parker
(See the Deuteronomy Book Comments for Introductory content and Homiletic suggestions).
XIII
SECOND GREAT ORATION, PART 2
Deuteronomy 12-26
This section is on the second part of the second great oration of Moses, as embodied in Deuteronomy 12-26 inclusive, of the book of Deuteronomy. If you have carefully read all this section, it will be easier for me to emphasize in the brief limits of this chapter the most salient points and easier for you to grasp and retain them. By the grouping of correlated matters under specific heads, the important distinction between many statutes and the constitutional principle from which they are logically derived will become manifest. A constitution is a relatively brief document of great principles, but legislative enactments developing and enlarging them become a library, which continually enlarges, as new conditions require new statement and application.
Yet again you must note that while one discussion arranges in order many statutes, it necessarily leaves out much of the homiletical value of each special statute. Each one of them may be made a text for a profitable sermon. Indeed these fifteen chapters constitute a gold mine of texts for the attentive preacher.
First of all, it should be noted that Moses is speaking here to the whole people as a national unit and concerning the future national life in the Promised Land which they are about to occupy. He carefully puts before them the national ideal of a people belonging to Jehovah separated from other nations and devoted to a special mission. Because addressing the whole people he recalls the history and law in Genesis, Exodus, and Numbers much more particularly than the special legislation of Leviticus relating mainly to the official duties of a single tribe.
Secondly, when he touches the tribe of Levi in Deuteronomy, it is as a part of the nation rather than about their specific duties as priests and Levites. On this account Deuteronomy is called the people’s code and Leviticus the priest’s code. This fact will help us much to understand tithing in Deuteronomy when compared with tithing in the preceding books. Note carefully this point.
While it is difficult to classify satisfactorily such a multitude of topics and laws, we may profitably group the whole section under the following heads:
I. Unity in the Place of National Worship, Deu 12:5
In their pilgrimage history the cloud and the ark, shifting from place to place according to the exigency of travel, designated day by day the central place of worship. But the people are here admonished that when they conquer the land and become a settled people, God himself will designate one fixed locality as the center of national unity and one permanent place of national worship. In Joshua, Judges, Ruth, and I Samuel, when we get to those books, we shall find only a temporary central place, and occasionally, more than one at the same time, the land not yet all conquered, the people not yet all settled, but in David’s time everything prescribed about the central place of worship is fulfilled, Jerusalem is the place thenceforward throughout their history until Jesus, that prophet like unto Moses, comes and says to the woman of Samaria, “Believe me, the hour cometh when neither in this mountain nor in Jerusalem shall ye worship the Father. Ye worship that which ye know not; we worship that which we know, for salvation is from the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in Spirit and Truth.”
To this place, that is, the central place of worship, three times a year must the tribes come in national assembly to keep the great festivals of the Passover, Pentecost, and Tabernacles, and as a nation they must observe the great day of atonement. In this connection observe particularly that the tithing in Deuteronomy, to which we have before referred, is not the first tithe of the other books, which was the Lord’s inheritance and devoted to the general support of the great festivals, in which indeed the Levites share as a part of the people. Hence the Levites’ share of this tithe does not correspond to their title to the whole of the first tithe, and hence the third year’s provision in Deuteronomy for the poor is unlike any provision of the first tithe. If you have that point fixed in your minds, you are able to answer one of the gravest objections ever brought against Deuteronomy, that is, that it contradicts, on the question of tithes, what had been previously said in other books.
The marvelous effect of this one fixed place of national worship, and of these great festivals, on national unity, on the preservation of a pure worship, appears in all their subsequent history and becomes the theme of psalm, song, and elegy. When we get over into the Psalms and the Lamentations of Jeremiah, we will see backward references to this central place of worship. It is in the light of this law that we discover the sin in the later migration of the Danites and their setting up a new place of worship (Jdg 18 , particularly verses Jdg 18:27-31 ); the sin of Jeroboam (1Ki 12:26-33 ); the sin of the Samaritans later, and the sin of a temple in Egypt. That is the first thought, the unity in national worship. For an account of the Samaritan Temple see Josephus, “Antiquities,” Book XI, chapter 8, and for the Egyptian Temple see “Antiquities,” Book XIII, chapter 3.
2. Unity in the Object of Worship
The second thought in this oration is unity in the object of worship, the exclusive worship of Jehovah. Under this head the section prescribes the death penalty on the following:
(1) The false prophet, who however attested by signs and wonders, shall seek to divert the people to the worship of some other god.
(2) Any member of a family, however near and dear the tie of kindred, who sought to induce the rest of the family to turn away from the worship of Jehovah to worship another god, that member of the family had to die.
(3) Any city that turned aside as a municipality to other worship, that city must be placed under the ban and blotted out. If you have been much of a student of classic literature, you must have noticed how each city stresses the worship of some particular patron divinity, as Minerva at Athens, Diana in the City of Ephesus and Venus at Corinth. Now, this law teaches that any city, in its municipal life, turning aside from the worship of Jehovah to worship a false god for local advantage shall be blotted off the face of the map. The underlying principle here is of immense importance in our times. Cities are tempted continually to sacrifice the paramount spiritual and moral interests of the community in order to promote material interests. So in their annual fairs which bring local advantage in commercial affairs, they lose sight of God and handicap what is commendable in these enterprises by overloading them with poisonous and corrupting attachments, and count any man an enemy to his home place, however much he may approve the good, if he protest against the bad. See the striking examples and illustrations in the cases at Philippi and Ephesus (Act 16:19 ).
(4) To show more emphatically that Jehovah alone is God and must be worshiped, the death penalty was assessed on any necromancer, soothsayer or wizard who sought by illicit ways to understand and interpret the future. To Jehovah alone must the people come to know secret things. What he chose to reveal was for them and their children. What he withheld must remain hidden. All prurient curiosity into Jehovah’s domain of revelation must be rebuked; all seeking unto the dead, all fortunetelling and divinations were mortal sins and punishable by death in every case.
(5) All persons guilty of crimes against nature; the nature of the subject forbids me to specify. They were such outrageous violations of the dignity of man made in God’s image, and indicated such disregard for Jehovah that capital punishment alone would meet the requirements of the case.
(6) Every breaker of the covenant must be put to death. If any had knowledge that another had violated the covenant, it became his duty to investigate the case and bring the attention of the magistrates to it. There is a reference to that in the letter to the Hebrews, where it is said, “He that despised Moses’ law died without mercy under two or three witnesses: of how much sorer punishment, think ye, shall he be thought worthy, who hath trodden under foot the Son of God [offense against the Father], and hath counted the blood of the everlasting covenant an unholy thing [sin against the Son], and hath done despite unto the Spirit of Grace [sin against the Holy Spirit, and an unpardonable sin]?” (Heb 10:28-29 ).
(7) To impress still more this thought of the exclusive worship of Jehovah: There must be no borrowing from other religions in bewailing the dead; Jehovah’s law alone was the one exclusive standard. The custom of cutting themselves, and disfiguring themselves in the days of their mourning as practiced in other religions, finds here a positive prohibition. I stop to say, Oh, what a pity that so soon after apostolic times, in the great apostasy which Paul predicted and which took place in the Roman Catholic development, there was borrowing old robes of every religion in the world.
3. All Administrations of Law Subject to Jehovah
Whether ceremonial law, moral or civil and criminal law, all administration of law was subject to Jehovah. The government was a theocracy pure and simple, no matter whether it remained a republic or became a kingdom, as it did in the days of Saul, it was a theocracy, God was the only real King and governed all officers himself, whether executive, judicial, or religious.
(1) They were representatives of Jehovah and must first of all consider his honor, justice, and mercy. This fact determined the prescribed character and qualifications of every prince, ruler, elder, judge, sheriff and scribe. These officers must be God-fearing men, hating covetousness, impartial and fearing not the face of any man.
(2) They must in judging hear all evidence fairly.
(3) They must not convict except upon adequate testimony.
(4) It took two good witnesses to prove any point.
(5) They must justify the innocent and condemn the guilty without any regard for age, sex, social position, or financial position. Even and exact justice must be administered to all.
(6) Decision when given must be enforced speedily.
(7) If the case was too hard for them, they must appeal to Jehovah and no other for light. A provision was made by which Jehovah would give the right answer in every such case of appeal. What a pity we have not that kind of a supreme court!
(8) The conduct of all their wars must be under the laws prescribed by Jehovah. War must not be declared against any nation except upon his direction. Their later history furnishes many examples of referring the declaration of war to Jehovah, and it furnishes many examples of disaster befalling them when they went to war in their own wisdom and strength. The regulations touching war covered all material points, such as sanitary measures in camp, treatment of prisoners, conducting sieges, and sparing fruit trees when besieging a city. The boasted progress of modern civilization falls far short of the Mosaic code in ameliorating the sufferings and horrors of war. A great Federal general of the War Between the States well said, in view of his own practice in conducting it, “War is hell!”
(9) On account of this subordination to Jehovah, note the remarkable paragraph Deu 21:1-9 , touching civic responsibility in a case of murder where the offender is unknown. In my prohibition speech in the last prohibition contest in Waco, I used that paragraph as a principle upon which prohibition is based. If you will look at the passage in your Bible and mark it, you will notice that the case is this: A man is found murdered and it is not known who killed him; the nearest city thereto is determined by measurement and must purge itself of responsibility for the crime. The municipal officers in that city must come in the presence of that dead body, hold up their hands before God and swear that they are innocent of the blood.
In my speech I recalled the case of the County Attorney of Tarrant County who was shot down on the streets of Fort Worth, his murderer also being killed; nobody could be held directly responsible for the murder. I said, “Suppose the mayor, the city council, and all the other city officers had been required to place their hands on that dead body and swear that no negligence on their part was resposnible for that murder. They could not have taken the oath. Every one would have been convicted, because they were responsible for the conditions that not only made that particular murder possible, but made murder in some cases certain.”
(10) The numerous statutes concerning charities, mercy, and humanity constrain the people to imitate Jehovah himself in dealing with the poor and with the unfortunate. Indeed some of the most beautiful and pathetic of these laws relating to treatment of the lower creatures embody principles capable of application in a wider range of higher things. They reprobate all cruelty and the infliction of all unnecessary suffering as hateful to Jehovah, for example: “Thou shalt not muzzle the ox that treadeth out the corn”; and “Thou shalt not seethe a kid in its mother’s milk.”
Once in Waco a young man whom I had known when he was a little fellow came to me bringing a letter purporting to be from his father, commending this young man to me and asking me to help him in any way I could. When he next came and asked me to endorse a paper for thirty dollars, I endorsed it. When it matured, I had to pay it. I wrote to the father about it and he replied that his son had forged that letter, and that is was only one case out of many. That son had broken him up. The boy was arrested on a similar case at Corsicana and sent to the penitentiary. When it was suggested that I testify against him, I would not, because of this scripture, “Thou shalt not seethe a kid in his mother’s milk.” The only way I could help to convict that boy would be to submit his father’s testimony to prove that he was a forger.
(11) In like manner all laws regulating business, such as weights and measures. Once I called upon a man whose name I will not give, and asked him why, when he bought goods, he weighed on one scale and when he sold goods he sold by another. He said. “They are all right.” I said, “No, sir, you have loaded the one you sell by and whoever buys from you does not get full weight.” All laws touching business, such as weights and measures, the restraints on exacting pledges for debt, the withholding of wages for day laborers which they have fairly earned, the limitations on usury and the like are but expressions of divine mercy and justice and tended to build up an honest and righteous people, not forgetful of mercy.
(12) The social laws concerning marriage, slavery, parental power over children, while far from the highest expression of God’s will, do yet in every particular prohibit many current evils freely practiced in other nations. Our Lord himself explains that on account of their hardness of heart and low order of development imperfect laws were suffered. “The people but recently were a nation of slaves, with much more of the slave spirit remaining. It cannot be denied that even the civil and criminal codes on these points were far superior to the codes of other nations. The sanctity of human life, the sanctity of the home, and the sanctity of the family are marvelously safeguarded in these laws. And wherever this code touched an evil custom, it never approved the evil but limited the power and scope of the evil, as far as the unprepared people were able to bear it.
(13) Restrictions on entering the covenant, Deu 23:1-7 , constitute a paragraph very few people understand. This applied to proselytes from other nations. The body politic must not be corrupted by alien additions that could not be easily assimilated. On that line our own nation is gravely troubled by loose naturalization laws that permit the scum and offscourings of other nations to be absorbed into our national life and so fearfully endanger the perpetuity of free institutions and make our great cities cesspools of iniquity. An orator once prayed, “O that an ocean of fire rolled between us and Europe!” The Pacific Slope seems also praying ,”O that an ocean of fire rolled between us and the Orient!”
(14) The governing Jehovah idea appears in an emphatic way in the paragraph Deu 24:1-11 , where by an offering of a basket of firstfruits the Israelite must confess Jehovah’s absolute ownership over his products and his own unworthy derivation. The oration concludes with his general result: “Thou hast avouched Jehovah this day to be thy God, and that thou wouldest walk in his ways and keep his statutes, and his commandments, and his ordinances, and hearken unto his voice: and Jehovah hath avouched thee this day to be a people for his own possession, as he hath promised thee, and that thou shouldest keep all his commandments, etc.”
QUESTIONS
1. What the importance of grouping correlated matters under specific needs and what is a constitution?
2. What the homiletic value of these fifteen chapters?
3. What two things especially noted concerning the second part of Oration Two?
4. Under what three heads does the author group all the material of these fifteen chapters?
5. Under the first head, when was the central place of worship to be established; when, where and by whom actually established; how long continued?
6. How often and at what festivals must the nation assemble at this central place of worship?
7. What bearing has this fact on the tithing question of Deuteronomy?
8. What the marvelous effects of this one fixed place of national worship?
9. Give examples of the violation of this law, and what their particular sin?
10. Under the second head, what cases of violation called for capital punishment?
11. What underlying principle governing the cities is of great importance in our times? Illustrate.
12. What reference to the covenant breaker in the New Testament, and what the threefold sin therein described?
13. Which of these prohibitions are Romanists most guilty of violating?
14. Under the third head (1) What must be the qualifications of all officers? (2) What their several duties? (3) If the case was too hard for them what were they to do? What the provision for Jehovah’s answer? (4) What prescriptions concerning war? (5) How determine civic responsibility in the case of murder where the murderer was unknown? Present day application and illustrate. (6) What laws relating to the poor and to lower animals? (7) What laws regulating business? (8) What social laws? (9) What the restrictions on entering the covenant and the present day application? (10) How does the governing Jehovah idea appear emphatically
15. How does the oration conclude?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Deu 15:1 At the end of [every] seven years thou shalt make a release.
Ver. 1. At the end of every. ] This Sabbatical year signified the year of grace, the kingdom of Christ, wherein all Israelites indeed are discharged of their debts. Mat 6:12 See Trapp on “ Mat 6:12 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 15:1-6
1At the end of every seven years you shall grant a remission of debts. 2This is the manner of remission: every creditor shall release what he has loaned to his neighbor; he shall not exact it of his neighbor and his brother, because the LORD’s remission has been proclaimed. 3From a foreigner you may exact it, but your hand shall release whatever of yours is with your brother. 4However, there will be no poor among you, since the LORD will surely bless you in the land which the LORD your God is giving you as an inheritance to possess, 5if only you listen obediently to the voice of the LORD your God, to observe carefully all this commandment which I am commanding you today. 6For the LORD your God will bless you as He has promised you, and you will lend to many nations, but you will not borrow; and you will rule over many nations, but they will not rule over you.
Deu 15:1 At the end of every seven years Two things happened: (1) the land was to lie fallow as a symbol of God’s ownership of the land as well as His care for the poor (cf. Exo 23:10-13; Lev 25:1-7). In Josephus’ The Antiquities of the Jews, XIII.8.1, we find a reference to the Jews’ habit of letting the land rest and (2) here fellow Israelites were released from debts (cf. Deu 15:2; Deu 31:10). Seven was seen as the perfect number because of the six days of creation and the seventh day of rest in Gen 1:1 to Gen 2:3.
Deu 15:2 remission This term (BDB 1030) means let drop. In Exo 23:10-11 the VERB is used for the land lying fallow every seven years. The NOUN is used in the OT only twice, here and Deu 31:10. Here it is used metaphorically of forgiving debt, since the share cropper could not pay his loan in the year in which planting was prohibited and also there was no work for the hired laborer. The foreigner, on the other hand, could work his field and pay his debts.
every creditor shall release Whether this meant permanent release or temporary release is not known. The context seems to favor a permanent release, but I believe that it may have been only for the year the land stood fallow that the debt was forgiven (cf. NET Bible, p. 368 #16). God’s forgiveness of them was the basis for these land owners’ forgiving debts (symbolically, temporarily).
Deu 15:3 foreigner This refers to a non-Israelite who permanently lived in Palestine (BDB 648, cf. Deu 14:21; Deu 15:3; Deu 17:15; Deu 23:20; Deu 29:22), who was granted limited civil rights and legal protection by the Mosaic legislation.
The other term alien (BDB 158) is used of newcomers or sojourners who also were granted limited rights and protection (cf. Deu 1:16; Deu 5:14; Deu 10:18-19[twice]; Deu 14:21; Deu 14:29; Deu 16:11; Deu 16:14; Deu 23:7; Deu 24:14; Deu 24:17; Deu 24:19-21; Deu 26:11-13; Deu 27:19; Deu 28:43; Deu 29:11; Deu 31:12).
This care for the non-Israelite clearly showed:
1. the character of YHWH
2. the inclusion possible
3. the past experience of Israel in Egypt
Deu 15:4 there will be no poor among you Deu 15:4-6 state the ideal situation (symbolized in the requirements of the Sabbath Year and Year of Jubilee). The ideal is rarely historical. Many Israelites lost their family lands. There were always poor among the Jews (cf. Mat 26:11).
Deu 15:5 This is a recurrent warning about obedience to the covenant.
1. If only you listen obediently – the Qal INFINITIVE ABSOLUTE and the Qal IMPERFECT of BDB 1033, KB 1570 (which shows intensity)
2. To observe carefully all this commandment – two Qal INFINITIVE CONSTRUCTS of BDB 1036, KB 1581 and BDB 793, KB 889
YHWH’s covenant promises are conditional on continuing obedient response.
Deu 15:6 YHWH’s spoken/promised (BDB 180, KB 210,Piel PERFECT) blessings are delineated:
1. The LORD your God will bless you, Piel PERFECT of BDB 138, KB 159, cf. Deu 15:4 (twice); Deu 1:11; Deu 2:7; Deu 7:13 (twice); Deu 12:7; Deu 14:24; Deu 14:29; Deu 15:10; Deu 15:14; Deu 15:18; Deu 16:10; Deu 16:15.
2. You will lend to many nations, but you will not borrow. This is the Hiphil PERFECT and the negated Qal IMPERFECT of BDB 716, KB 778.
3. You will rule over many nations, but they will not rule over you. This is the Qal PERFECT and the negated Qal IMPERFECT of BDB 605, KB 647.
These promises have international and eschatological implications (cf. Isa 9:6-7; Isa 11:1-10; Mic 5:1-5 a).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
seven years = when the seventh year has arrived. Compare Exo 23:10, Exo 23:11. Lev 25:3, Lev 25:4.
release. Compare Exo 23:10, Exo 23:11. Lev 25:6, Lev 25:7. In Ex. and Lev. rest for the land. In Deut, release for the debtor. The noun, shamat, only here and Deu 31:10. The verb, only in Exo 23:11 = to let lie down.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 15
Chapter fifteen,
At the end of every seven years you’re to make a release ( Deu 15:1 ).
All of the debts were to be forgiven in the seventh year. Now, you’re not to demand it again after the seventh year; you’re not to ask for it again except for a foreigner or a stranger. Then you can demand it from them. But of the children of Israel it had to be totally forgiven.
Now, also if it were, say, the sixth year, the seventh year was coming up very soon and some guy says, “Oh, I’d like to borrow some money” you shouldn’t think in your mind, “Oh, this is the sixth year, I don’t want to loan it to him because it will be forgiven in eight months, you know.” He said don’t figure that way. If he’s poor, go ahead and give it to him. Now God is very interested in the welfare of the poor and that we be interested in the welfare of the poor. And here is protecting the poor. And if a poor man comes to you and he’s wanting help you’re not to think “Oh, this is close to the seventh year. I don’t want to give it”. That’s wrong thinking God says. Go ahead and loan it to him anyhow and then forgive it.
Now in Proverbs we read, “He who lendeth unto the poor lendeth unto the LORD” ( Pro 19:17 ), and I think that’s a good thing to remember. Rather than exacting the debts from the poor, just say, “Well, I loaned to the Lord and the Lord will repay”. Now I like loaning money to God. I think he pays fantastic interest. “And he who lendeth unto the poor lendeth unto the LORD” because God takes the cause of the poor. God takes up the cause of the poor every time and God is very interested in the poor of the land because they’re gonna always be with us. In verse eleven, “The poor shall never cease out”. You’re always gonna have poor people. Jesus said, “The poor you have with you always”( Mat 26:11 ). He was quoting here from Deuteronomy. There’ll always be poor, and thus, we should always have a heart and a concern for the poor.
Now if you bought a slave who was a Hebrew, man or woman, then they were to serve you for six years but in the seventh year you had to set them free.
And you shall not send them out empty: But give them liberally from your flock, and from your store, from your winepress… : because you’re to remember that you were a slave once in Egypt ( Deu 15:13-15 ),
Now, if you have a slave and the seventh year came up and it’s time for him to be set free and he comes to you and says, “Hey, I like it here. You’re a good boss. I’ve got good security and I just enjoy working for you and I don’t want to be free. I want to remain your slave”. Then you were to take him and you were to take an awl and you were drive it through his ear and you were to pin his ear to the doorpost of your house. And that signified a bondslave by choice. They’d usually then put the gold ring in the ear so that the gold ring in the earlobe was a sign that a man was a slave by choice. He had made his own free choice to be a slave for life. And that was the sign of it; the golden ring in the ear, “I am a slave by choice for life”. Once you had made that decision then you would never be set free but you had that choice, you could make it. If you loved your master, you wanted to serve him you’d say, “Well, I don’t want to leave. I love serving you, working for you” and so the little ritual of piercing your ear with the awl, pinning it to the post and thus the slave for life.
Now, this is the kind of bondslave that we have become of Jesus Christ. Paul a duloy, an apostle, a bondslave of Jesus Christ. But it’s by choice. “Lord, I love serving you. I want to serve you. I don’t want to do anything but serve you. I wanna serve you for life.” A bondslave of Jesus Christ, what a neat thing it is to be a bondslave of the Lord, serve Him for life by choice. He didn’t force me. It was my choice. I chose to serve him for life. And so there is a beautiful parallel as you read it there from the sixteenth chapter or sixteenth verse, twenty-fifth verse of the bondslave servant by choice, servant for life, the perpetual service.
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Fuente: Through the Bible Commentary
Deu 15:1-2. At the end of every seven years thou shalt make a release. And this is the manner of the release: Every creditor that lendeth aught unto his neighbour shall release it; he shall not exact it of his neighbour, or of his brother; because it is called the LORDS release.
What a wonderful title for it, the LORDS release!
Deu 15:3. Of a foreigner thou mayest exact it again: but that which is thine with thy brother thine hand shall release;
How was a man to pay when he did not sow or reap during the Sabbatical year? The foreigner did not observe the year of rest; consequently he was bound to pay, and it was only fair that he should do so; but for the Israelite, who carried out the divine law, there was provision made if he was in debt.
Deu 15:4. Save when there shall be no poor among you;
If there were no poor, then there would be no need for this law.
Deu 15:4-6. For the LORD shall greatly bless thee in the land which the LORD thy God giveth thee for an inheritance to possess it: only if thou carefully hearken unto the voice of the LORD thy God, to observe to do all these commandments which I command thee this day. For the LORD thy God blesseth thee, as he promised thee:
That little clause, as he promised thee, is worth noticing. This is the rule of God; he deals with us according to promise.
Deu 15:6. And thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over thee.
If Gods people had done his will, they would have been like their language; it is observed of the Hebrew by some, that it borrows nothing from other tongues, but lends many words to various languages.
Deu 15:7-9. If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the LORD thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother: but thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth. Beware that there be not a thought in thy wicked heart, saying, the seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the LORD against thee, and it be sin unto thee.
Moses, moved by the Spirit of God, anticipates what would very naturally occur to many: Then I shall not lend anywhere near the seventh year; if I do, I shall lose it, for I must release my debtor then. The hardhearted would be sure to make this their evil excuse for lending nothing. But here the Hebrew is warned against such wicked thoughts, lest, refusing to lend to his poor brother for this cause, the needy one should cry to God, and it should be accounted sin on the part of the merciless refuser.
Deu 15:10-11. Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the LORD thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto. For the poor shall never cease out of the land:
They would have done so, they might have done so, if the rule of God had been kept; but inasmuch as he foresaw that it never would be kept, he also declared, the poor shall never cease out of the land.
Deu 15:11. Therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.
See how God calls them, not the poor, but thy poor and thy needy. The Church of God should feel a peculiar property in the poor and needy, as if they were handed over, in the love of Christ to his people, that they might care for them.
Deu 15:12. And if thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee.
He might be under an apprenticeship of servitude for six years; but the seventh year was to be a year of rest to him, as it was a year of release to debtors, and of rest to the land.
Deu 15:13. And when thou sendest him out free from thee, thou shalt not let him go away empty:
To begin life again with nothing at all in his pocket.
Deu 15:14. Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress: of that wherewith the LORD thy God hath blessed thee thou shalt give unto him.
Who would think of finding such a law as that on the statute book? Where is there such a law under any governor but God? The Theocracy would have made a grand government for Israel if Israel had but been able to walk before God in faith and obedience.
Deu 15:15. And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee: therefore I command thee this thing to day.
The remembrance of their own deliverance out of Egyptian bondage was to make them merciful and kind to their own bondservants.
Deu 15:16-18. And it shall be, if he say unto thee, I will not go away from thee; because he loveth thee and thine house, because he is well with thee; then thou shalt take an awl, and thrust it through his ear unto the door, and he shall be thy servant for ever. And also unto thy maidservant thou shalt do likewise. It shall not seem hard unto thee, when thou sendest him away free from thee; for he hath been worth a double hired servant to thee, in serving thee six years:
He has had no pay; he has been always at his work; he has been worth two ordinary hired labourers; let him go, therefore, and let him not go away empty.
Deu 15:18. And the LORD thy God shall bless thee in all that thou doest.
This exposition consisted of readings from Lev 25:1-7; Lev 25:17-22, and Deu 15:1-18.
Fuente: Spurgeon’s Verse Expositions of the Bible
Here we have provision made for the relief of the poor and the less fortunate at regularly stated intervals. The great ideal is revealed in the words, “There shall be no poor with thee.” This, however, was possible only as Moses taught, “If only thou diligently hearken unto the voice of Jehovah thy God. . . .”
In this connection they were charged to make provision for the release of the debtor every seventh year. In all social life will come times of adversity but if this benevolent provision be observed there will never be any absolutely hopeless poverty.
Whereas Moses had said that on the fulfillment of certain conditions there would be no poor, he followed with, “If there be with thee a poor man . . “; and, later, he affirmed, “The poor shall never cease out of the land.”
Therefore, such must be cared for and the fact of this provision of a year of release must not be made an excuse for failing to give immediate help to those who are in need. Solemnly he charged them to obey the command which called for the consecration of the first fruits of herds and flocks to the Lord.
Fuente: An Exposition on the Whole Bible
Deu 15:7-8, Deu 15:11
I. “God has made of one blood all nations of men, for to dwell upon the face of the whole earth.” This is the announcement of a grand fact, which has never yet been successfully disproved. This relates man to man everywhere, makes all the world a neighbourhood, and founds upon universal affinity a universal claim. This general law, however, must be divided into minor modifications, or it will be practically useless. Hence all private affections are recognised and hallowed, and are indeed the sources from which all public virtues spring. We are bound to love our neighbour as ourselves, and if in a contracted Hebrew spirit you are inclined to press the inquiry, “And who is my neighbour?” there comes a full pressure of utterance to authenticate and enforce the answer, Man.
II. The last clause of the text is as true to-day as in the time of its original utterance. The poor shall never cease out of the land; in every age and in every clime there are distinctions of society in the world. Society could not cohere as a union of equals; there must be graduation and dependence. In the text benevolence to the poor is positively enjoined, and enjoined because of their abiding existence as a class of the community. Once recognise the relationship, and the claim will inevitably follow; the sense of service rendered and obligation created thereby will make that claim more sacred; and Religion, attaching her holiest sanction, lifts the recognition of the claim into a duty which may not be violated without sin.
III. “Inasmuch as ye did it unto one of the least of these, ye did it unto Me.” This is our Divinely furnished argument. “She hath done what she could.” This is to be the measure of our giving.
W. Morley Punshon, Sermons, 2nd series, p. 25.
References: Deu 15:9.-J. Van Oosterzee, Year of Salvation, vol. ii., p. 512. Deu 15:11.-W. D. Morrice, Sermons for Sundays: Festivals and Fasts, 3rd series, p. 32. Deu 15:12-18.-Parker, vol. iv., p. 247. Deu 15:15.-Spurgeon, Sermons, vol. xxiv., No. 1406.
Fuente: The Sermon Bible
11. The Year of Release and Liberation of Hebrew Slaves
CHAPTER 15:1-18
1. The year of release (Deu 15:1-11)
2. The liberation of the Hebrew slaves (Deu 15:12-18)
The poor and those who have no possession were to be remembered in kindness and have a share in the blessings. Linked with this law are the laws not to force and oppress the poor, the year of release and the liberation of the slaves. The great Sabbatic year, the seventh, brought the release. See Exo 23:10 and Lev 25:2-7. Here we have an enlarged exposition of the previously given law. The debtor not to be pressed then for what he owed and nothing was to be exacted from him. While the land rested all debts and obligations had also to rest. It does therefore not mean a complete remission of all debts forever. And linked with this merciful institution is the promise of blessing. Obedience to these gracious laws would bring to them great blessing. Especially interesting is verse 6. For the LORD thy God blesseth thee, as He promised thee; and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over thee. Even today in their blindness and dispersion this promise is being fulfilled. Who does not know that the Jews are the money lenders of the nations? Kings and princes have borrowed from this wonderful people. Some day when the time of our fulness and blessing comes, this promise will be fully accomplished and Israel will reign over the nations, be the head and no longer the tail.
The poor were also to be treated in great kindness. What grace and love breathes in verses 7-11! Twice we read thou shalt open thine hand wide. Thou shalt open thine hand wide unto him, and shalt surely lend him sufficient. For the poor shall never cease out of the land, therefore, I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land. Throughout the Word of God the poor are mentioned to be remembered in kindness and some most blessed promises are given to those who obey these gracious words. See Pro 14:21; Pro 19:17; Pro 22:9; Pro 28:8; Pro 28:27; Psa 41:1. Oppression of the poor is a sin, which God specially marks. See Isa 3:14-15; Isa 10:2; Eze 18:11-13; Amo 2:6; Amo 4:1; Amo 5:11; Jam 2:6. When the Lord comes He will remember the poor and deliver them. See Psa 72:2; Psa 72:4; Psa 72:12-13; Psa 113:7; Psa 132:15; Isa 11:4.
The teaching of some, who say that we are not under the law but under grace, and therefore do not need to pay any attention whatever to these gracious words, which Jehovah bound upon the hearts of Israel, is fatally wrong. Under grace is often used to cover a selfish life. The grace, which has saved us, which pledges our eternal security in Christ, demands of us that we be followers of God. This is learned from the exhortations of the New Testament. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith (Gal 6:10). But to do good and communicate forget not; for with such sacrifices God is well pleased (Heb 13:16). The Lord loveth a cheerful giver because He giveth to all and upbraideth not. it is more blessed to give than to receive.
The liberation of the slave is also stated in Exodus 21, to which we refer the reader. The Hebrew woman is mentioned here. In Exodus 21 only the male slave is spoken of. But why is it given here again? Is it a mere repetition? It is not. The Lord gives through Moses the mode in which this law is to be kept. His loving kindness shines out once more in the gracious addition made here. And when thou sendest him out free, thou shalt not let him go away empty. This verse and verses 14-15 are not found in Exodus 21. How blessedly He cared for the poor slaves. They were set free, laden down with the riches of the flock, the floor and the winepress. Other lessons connected with this we must leave untouched.
Fuente: Gaebelein’s Annotated Bible (Commentary)
Deu 31:10, Exo 21:2, Exo 23:10, Exo 23:11, Lev 25:2-4, Isa 61:1-3, Jer 36:8-18, Luk 4:18, Luk 4:19
Reciprocal: Deu 15:12 – General Neh 10:31 – the exaction
Fuente: The Treasury of Scripture Knowledge
Deu 15:1. At the end of every seven years When the seventh year comes, which is the end or last of the seven, Deu 15:9; Deu 15:12. This termed here the year of release, was the sabbatical year spoken of Exo 23:11;
Lev 25:4. The wisdom of the Hebrew constitution provided for a release of all debts and servitudes every seventh year, that the Jewish nation might not moulder away from so great a number of free subjects into the condition of slaves: see on Leviticus 25.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Deu 15:1. A release of all debts, as well as of servitude, at the end of the sixth year, to the poor who cannot pay. This is much the same as the English law of cancelling bookdebts at the end of six years. The insolvent poor ought not to be kept forever in despair. The creditor knows the law.
Deu 15:4. Save when there shall be no poor among you. This reading seems to contradict the eleventh verse: for the poor shall never cease. The margin must therefore be the true reading; to the end that there be no poor among you. The Septuagint reads, For none shall be poor among you. If the Israelites had continued in covenant with God, he would have superseded poverty by the abundance of his blessings. Le Clercs conjectures, that the debt was only forborne to be asked during the sabbatical year, and that the manumission of servants was but for that year, appear to be rash and unfounded. They contradict many other texts, which are extremely clear on this subject. See Deu 15:3. By the jubilee, the Lord graciously guarded the Hebrews against pauperism.
Deu 15:12. If thy brother be sold, be put apprentice for a trade, or sold for a debt by sanction of the judges.
REFLECTIONS.
The character of the Hebrew law is all humanity, dignified with equity. It was most assuredly calculated to make the nation holy, happy, and independent. It uniformly discovers a compassion worthy of God, and inspires a humanity worthy of his people. To remit the claim of small debts at the entrance of the seventh or sabbatical year, was a gracious and an encouraging regulation for the poor: for if the poor man had any property, or means of refunding his debt, the creditor had full liberty to enforce the payment. But when the seventh year commenced, there being little labour in the fields, it became impossible for the poor to pay, and divine in the creditor to forgive. In this view the legislative wisdom and humanity of our own country are highly commendable, in making book debts, under certain restrictions, unclaimable after six years. Let us learn also from these divine precepts to forgive injuries, and to love one another; for this is the spirit of the whole law. God accounts what is given to the poor as given to himself; and he here pledges his promise to repay in personal wealth and national prosperity. Thou shalt lend unto many nations, but thou shalt not borrow; thou shalt reign over many nations, but they shall not reign over thee: Deu 15:6. Whatever is given to the poor is so much treasure stored in heaven; yet the reward is not reckoned of debt, but of grace.
When a Hebrew was waxen poor, his land being already sold till the jubilee, and when he would ask a little aid of his rich neighbour that he might eat bread, that neighbour is forbidden to harden his heart; and on the contrary, he is enjoined to open his hand liberally towards him. The poor of the land have therefore a divine claim to ask bread of the rich: they are the Lords creatures, and afflicted with infirmities, burdened with families, or weakened with age. They have for the most part served in the families of the rich; they have cultivated their lands, or wrought in their factories. The earnings of youth, if not dissipated by folly, have been expended in raising up a family; and consequently their feeble age, as well as their orphan children, have claims on the public. To suffer them to languish and die of hunger, is to bring innocent blood on the land; and God will avenge their cause when they cry to him. Pure and undefiled religion before God the Father, is to visit the widow and fatherless in their affliction: and again, it is more blessed to give than to receive.
Of the manumission of servants, reference is made to Leviticus 25.; and the Lord who commanded the Israelites to borrow, or ask of the Egyptians gold and other valuables, still preserved the law: he would not allow the Hebrew servant to go out empty, and destitute of means to procure his bread. So when Jesus makes a soul free from the fetters of sin, he adorns and enriches it with his grace: and the more a mans heart is filled with the love of God, the more it is expanded in compassion to all mankind.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Deuteronomy 15
“At the end of every seven years thou shalt make a release. And this is the manner of the release. Every creditor that lendeth ought unto his neighbour shall release it; he shall not exact it of his neighbour, or of his brother; because it is called the Lord’s release. Of a foreigner thou mayest exact it again; but that which is thine with thy brother thine hand shall release. Save when there shall be no poor among you; for the Lord shall greatly bless thee in the land which the Lord thy God giveth thee for an inheritance to possess it; only if thou carefully hearken unto the voice of the Lord thy God, to observe to do all these commandments which I command thee this day. For the Lord thy God blesseth thee, as he promised thee; and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over you.” (Vers. 1-6.)
It is truly edifying to mark the way in which the God of Israel was ever seeking to draw the hearts of His people to Himself by means of the various sacrifices, solemnities and institutions of the Levitical ceremonial. There was the morning and evening lamb, every day; there was the holy Sabbath, every week; there was the new moon, every month; there was the Passover, every year; there was the tithing, every three years; there was the release, every seven years; and there was the jubilee, every fifty years.
All this is full of deepest interest. It tells its own sweet tale, and teaches its own precious lesson to the heart. The morning and evening lamb, as we know, pointed ever to “the Lamb of God which taketh away the sin of the world” The Sabbath was the lovely type of the rest that remaineth to the people of God. The new moon beautifully pre-figured the time when restored Israel shall reflect back the beams of the Sun of righteousness upon the nations. The Passover was the standing memorial of the nation’s deliverance from Egyptian bondage. The year of tithing set forth the fact of Jehovah’s proprietorship of the land, as also the lovely way in which His rents were to be expended in meeting the need of His workmen and of His poor. The sabbatic year gave promise of a bright time when all debts would be cancelled, all loans disposed of, all burdens removed. And, finally, the jubilee was the magnificent type of the times of the restitution of all things, when the captive shall be set free, when the exile shall return to his long lost home and inheritance; and when the land of Israel and the whole earth shall rejoice beneath the beneficent, government of the Son of David.
Now, in all these lovely institutions we notice two prominent characteristic features, namely, glory to God, and blessing to man These two things are linked together by a divine and everlasting bond. God has so ordained that His full glory and the creature’s full blessing should be indissolubly bound up together. This is deep joy to the heart, and it helps us to understand, more fully, the force and beauty of that familiar sentence: “We rejoice in hope of the glory of God.” When that glory shines forth in its full lustre, then, assuredly, human blessedness, rest and felicity shall reach their full and eternal consummation.
We see a lovely pledge and foreshadowing of all this in the seventh year. It was “The Lord’s release,” and therefore its blessed influence was to be felt by every poor debtor from Dan to Beersheba. Jehovah would grant unto His people the high and holy privilege of having fellowship with Him in causing the debtor’s heart to sing for joy. He would teach them, if they would only learn, the deep blessedness of frankly forgiving all. This is what He Himself delights in, blessed for ever be His great and glorious Name!
But alas! the poor human heart is not up to this lovely mark. It is not fully prepared to tread this heavenly road. It is sadly cramped and hindered, by a low and miserable selfishness, in grasping and carrying out the divine principle of grace. It is not quite at home in this heavenly atmosphere. It is but ill-prepared for being the vessel and channel of that royal grace which shines so brightly in all the ways of God. This will only too fully account for the cautionary clauses of the following passage. “If there be among you a poor man of one of thy brethren within any of thy gates, in thy land, which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother; but thou shalt open thine hand wide unto him, and surely lend him sufficient for his need, in that which he wanteth. Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand: and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the Lord against thee, and it be sin unto thee. Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him; because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto. For the poor shall never cease out of thy land; therefore I command thee, saying, thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.” (verses. 7-11.)
Here the deep springs of the poor selfish heart are discovered and judged. There is nothing like grace for making manifest the hidden roots of evil in human nature. Man must be renewed in the very deepest springs of his moral being ere he can be the vehicle of divine love; and even those who are thus through grace renewed, have to watch continually against the hideous forms of selfishness in which our fallen nature clothes itself. Nothing but grace can keep the heart open wide to every form of human need. We must abide hard by the fountain of heavenly love if we would be channels of blessing in the midst of a scene of misery and desolation like that in which our lot is cast.
How lovely are those words, “Thou shalt open thine hand wide!” They breathe the very air of heaven. An open heart and a wide hand are like God. “The Lord loveth a cheerful giver. because that is precisely what He is Himself. “He giveth to all liberally, and upbraideth not.” And He would grant unto us the rare and most exquisite privilege of being imitators of Him. Marvellous grace! The very thought of it fills the heart with wonder, love and praise. We are not only saved by grace, but we stand in grace, live under the blessed reign of grace, breathe the very atmosphere of grace, and are called to be the living exponents of grace, not only to our brethren but to the whole human family. “As we have therefore opportunity, let us do good unto all, especially unto them which are of the household of faith.”
Christian reader, let us diligently apply our hearts to all this divine instruction. It is most precious; but its real preciousness can only be tasted in the practical carrying out of it. We are surrounded by ten thousand forms of human misery, human sorrow, human need. There are broken hearts, crushed spirits, desolate homes, around us, on every side. The widow, the orphan and the Stranger meet us, daily, in our walks. How do we carry ourselves in reference to all these? Are we hardening our hearts and closing our hands against them? Or are we seeking to act in the lovely spirit of “the Lord’s release”? We must bear in mind that we are called to be reflectors of the divine nature and character, to be direct channels of communication between our Father’s loving heart and every form of human need. We are not to live for ourselves; to do so is a most miserable denial of every feature and principle of that morally glorious Christianity which we profess. It is our high and holy privilege, yea, it is our special mission, to shed around us the blessed light of that heaven to which we belong. wherever we are, in the family, in the field, in the mart or the manufactory, in the shop or in the counting house, all who come in contact with us should see the grace of Jesus shining out in our ways, our words, our very looks. And then if any object of need come before us, if we can do nothing more, we should drop a soothing word into the ear, or shed a tear or heave a sigh of genuine heartfelt sympathy.
Reader, is it thus with us? Are we so living near the fountain of divine love, and so breathing the very air of heaven that the blessed fragrance of these things shall be diffused around us? Or are we displaying the odious selfishness of nature, the unholy temper and dispositions of our fallen and corrupt humanity? What an unsightly object is a selfish Christian. He is a standing contradiction, a living, moving lie. The Christianity which he professes throws out into dark and terrible relief the unholy selfishness which governs his heart and comes out in his life.
The Lord grant that all who profess and call themselves Christians may so carry themselves, in daily life, as to be an unblotted epistle of Christ, known and read of all men! In this way, infidelity will, at least, be deprived of one of its weightiest arguments, its gravest objections. Nothing affords a stronger plea to the infidel than the inconsistent lives of professing Christians.
Not that such a plea will stand for a moment, or even be urged before the judgement-seat of Christ, inasmuch as each one who has within his reach a copy of the holy scriptures will be judged by the light of those scriptures, even though there were not a single consistent Christian on the face of the earth. Nevertheless, Christians are solemnly responsible to let their light so shine before men that they may see their good works and glorify our Father in heaven. We are solemnly bound to exhibit and illustrate in daily life the heavenly principles unfolded in the word of God. We should leave the infidel without a shred of a plea or an argument; we are responsible so to do.
May we lay these things to heart, and then we shall have occasion to bless God for our meditation on the delightful institution of “The Lord’s release.”
We shall now quote for the reader the touching and beautiful institution in reference to the Hebrew servant. We increasingly feel the importance of giving the veritable language of the Holy Ghost; for albeit it may be said that the reader has his Bible to refer to, yet we know, as a fact, that when passages of scripture are referred to, there is, in many cases, a reluctance to lay down the volume which we hold in our hand in order to read the reference. And beside, there is nothing like the word of God; and as to any remarks which we may offer, their object is simply to help the beloved Christian reader to understand and appreciate the scriptures which we quote.
“If thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years, then in the seventh year thou shalt let him go free from thee. And when thou sendest him out free from thee, thou shalt not let him go away empty; thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress; of that wherewith the Lord thy God hath blessed thee thou shalt give unto him.”
How perfectly beautiful, how like our own ever gracious God is all this! He would not have the brother go away empty. Liberty and poverty would not be in moral harmony. The brother was to be sent on his way free and full, emancipated and endowed, not only with his liberty but with a liberal fortune to start with.
Truly, this is divine. We do not want to be told the school where such exquisite ethics are taught. They have the very ring of heaven about them; they emit the fragrant odour of the very paradise of God. Is it not in this way that our God has dealt with us? All praise to His glorious Name! He has not only given us life and liberty, but He has furnished us liberally with all we can possibly want for time and eternity. He has opened the exhaustless treasury of heaven for us; yea, He has given the Son of His bosom for us, and to us – for us, to save; to us, to satisfy. He has given us all things that pertain to life and godliness; all that pertains to the life that now is, and to that which is to come, is fully and perfectly secured by our Father’s liberal hand.
And is it not deeply affecting to mark how the heart of God expresses itself in the style in which the Hebrew servant was to be treated? “Thou shalt furnish him liberally.” Not grudgingly or of necessity. It was to be done in a manner worthy of God. The actings of His people are to be the reflection of Himself. We are called to the high and holy dignity of being His moral representatives. It is marvellous; but thus it is, through His infinite grace. He has not only delivered us from the flames of an everlasting hell, but He calls us to act for Him, and to be like Him in the midst of a world that crucified His Son. And not only has He conferred this lofty dignity upon us, but He has endowed us with a princely fortune to support it. The inexhaustible resources of heaven are at our disposal. “All things are ours,” through His infinite grace. Oh! that we may more fully realise our privileges, and thus more faithfully discharge our holy responsibilities!
At verse 15 of our chapter, we have a very touching motive presented to the heart of the people, one eminently calculated to stir their affections and sympathies. “And thou shalt remember that thou wast a bondman in the land of Egypt, and the Lord thy God redeemed thee; therefore I command thee this thing today. The remembrance of Jehovah’s grace in redeeming them out of Egypt was to be the ever-abiding and all-powerful motive-spring of their actings towards the poor brother. This is a never failing principle; and nothing lower than this will ever stand. If we look for our motive-springs anywhere but in God Himself, and in His dealings with us, we shall soon break down in our practical career. It is only as we keep before our hearts the marvellous grace of God displayed toward us, in the redemption which is in Christ Jesus, that we shall be able to pursue a course of true, active benevolence, whether toward our brethren or those outside. Mere kindly feelings bubbling up in our own hearts, or drawn out by the sorrows and distresses and necessities of others, will prove evanescent. It is only in the living God Himself we can find perennial springs.
At verse 16, a case is contemplated in which a servant might prefer remaining with his master. “And it shall be, if he say unto thee, I will not go away from thee, because he loveth thee and thine house, because he is well with thee, then thou shalt take an awl, and thrust it through his ear unto the door, and he shall be thy servant for ever”
In comparing this passage with Exodus 21: 1-6, we observe a marked difference arising, as we might expect, from the distinctive character of each book. In Exodus, the typical feature is prominent; in Deuteronomy, the moral, Hence, in the latter, the inspired writer omits all about the wife and the children, as foreign to his purpose here, though so essential to the beauty and perfectness of the type in Exodus 21. We merely notice this as one of the many striking proofs that Deuteronomy is very far indeed from being a barren repetition of its predecessors. There is neither repetition, on the one hand, nor contradiction, on the other but lovely variety in perfect accordance with the divine object and scope of each book. So much for the contemptible shallowness and ignorance of those infidels who have had the impious temerity to level their shafts at this magnificent portion of the oracles of God.
In our chapter, then, we have the moral aspect of this interesting institution. The servant loved his master and was happy with him. He preferred perpetual slavery and the mark thereof, with a master whom he loved, to liberty and a liberal portion away from him. This, of course, would argue well for both parties. It is ever a good sign for both master and servant when the connection is of long standing. Perpetual changing may, as a general rule, be taken as a proof of moral wrong somewhere. No doubt, there are exceptions; and not only so, but in the relation of master and servant, as in everything else, there are two sides to be considered. For instance, we have to consider whether the master is perpetually changing his servants, or the servant perpetually changing his masters. In the former case, appearances would tell against the master; in the latter, against the servant.
The fact is, we have all to judge ourselves in this matter. Those of us who are masters have to consider how far we really seek the comfort, happiness and solid profit of our servants. We should bear in mind that we have very much more to think of, in reference to our servants, than the amount of work we can get out of them. Even upon the low-level principle of “live and let live,” we are bound to in every possible way, to make our servants happy and comfortable; to make them feel that they have a home under our roof; that we are not content with the labour of their hands, but that we want the love of their hearts. We remember once asking the head of a very large establishment, How many hearts do you employ?” He shook his head, and owned with real sorrow how little heart there is in the relation of master and servant. Hence, the common heartless phrase of “employing hands.”
But the Christian master is called to stand upon a higher level altogether; he is privileged to be an imitator of his Master, Christ. The remembrance of this will regulate all his actings towards the servant; it will lead him to study, with ever-deepening interest and solid profit, his divine model, in order to reproduce Him, in all the practical details of daily life.
So also, in reference to the Christian servant, in his position and line of action. He, as well as the master, has to study the great example set before :him in the path and ministry of the only true Servant that ever trod this earth. He is called to walk in His blessed footsteps, to drink into His spirit, to study His word. It is not a little remarkable that the Holy Ghost has devoted more attention to the instruction of servants than to all the other relationships put together. This the reader can see at a glance, in the Epistles to the Ephesians, Colossians, and Titus. The Christian servant can adorn the doctrine of God our Saviour, by not purloining and not answering again. He can serve the Lord Christ, in the most common-place duties of domestic life, just as effectually as the man who is called to address thousands on the grand realities of eternity.
Thus when both master and servant are mutually governed by heavenly principles, both seeking to serve and glorify the one Lord, they will get on happily together. The master will not be severe, arbitrary and exacting; and the servant will not be self-seeking, heady and high-minded; each will contribute, by the faithful discharge of their relative duties, to the comfort and happiness of the other, and to the peace and happiness of the whole domestic circle. Would that it were more after this heavenly fashion, in every Christian household on the face of the earth! Then indeed would the truth of God be vindicated, His word honoured, and His Name glorified in our domestic relations and practical ways.
In verse 18, we have an admonitory word which reveals to us, very faithfully, but with great delicacy, a moral root in the poor human heart. ” It shall not seem hard unto thee, when thou sendest him away free from thee; for he hath been worth a double hired servant to thee, in serving thee six years; and the Lord thy God shall bless thee in all that thou doest.”
This is very affecting. Only think of the most High God condescending to stand before the human heart – the heart of a master, to plead the cause of a poor servant, and set forth his claims! It is as if He were asking a favour for Himself. He leaves nothing unsaid in order to strengthen the case. He reminds the master of the value of six years’ service, and encourages him by the promise of enlarged blessing as a reward for his generous acting. It is perfectly beautiful. The Lord would not only have the generous thing done, but done in such a way as to gladden the heart of the one to whom it was done; He thinks not only of the substance of an action, but also of the style. We may, at times, brace ourselves up to the business of doing a kindness; we do it as a matter of duty; and, all the while, it may “seem hard” that we should have to do it; thus the act will be robbed of all its charms. It is the generous heart that adorns the generous act. We should so do a kindness as to assure the recipient that our own heart is made glad by the act. This is the divine way: “When they had nothing to pay, he frankly forgave them both.” “It is meet that we should make merry, and be glad.” “There is joy in heaven over one sinner that repenteth” Oh! to be a brighter reflection of the precious grace of our Father’s heart!
Ere closing our remarks on this deeply interesting chapter, we shall quote for the reader its last paragraph. “All the firstling males that come of thy herd and of thy flock thou shalt sanctify unto the Lord thy God; thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep; thou shalt eat it before the Lord thy God year by year, in the place which, the Lord shall choose, thou and thy household. And if there be any blemish therein, as if it be lame, or blind, or have any ill blemish, thou shalt not sacrifice it unto the Lord thy God. Thou shalt eat it within thy gates, the unclean the clean person shall eat it alike, as the roebuck, as the hart. Only thou shalt not eat the blood thereof. Thou shalt pour it upon the ground as water.” (Vers 19-23)
Only that which was perfect was to be offered to God. The first-born, unblemished male, the apt figure of the spotless Lamb of God, offered upon the cross for us, the imperishable foundation of our peace, and the precious food of our souls, in the presence of God. This was the divine thing; the assembly gathered together, around the divine centre, feasting in the presence of God, on that which was the appointed type of Christ, who is, at once, our sacrifice, our centre, and our feast. Eternal and universal homage to His most precious and glorious Name!
Fuente: Mackintosh’s Notes on the Pentateuch
Deu 15:1-18. Three laws in the interest of the poor: the Sabbatical year, or year of release (p. 102, Exo 21:2-11*, Lev 25:39-55*).
Deu 15:1-6. Every seventh year (probably the same year was observed throughout the country) a creditors right to distrain for debt was suspended (not, as some say, permanently cancelled). Foreigners, however (not sojourners, see Deu 1:16*) were deprived of this privilege (Deu 15:1-3). If, however, obedient to Yahweh, Israel would not need to borrow (Deu 15:4-6).
Deu 15:1. release: lit. a letting drop.
Deu 15:7-11. The proximity of the year of release must not be allowed to check the flow of ordinary charity.
Deu 15:9. The evil eye (Deu 28:54-56) implies among many peoples jealousy (see Mat 20:15).
Deu 15:12-18. See Exo 21:2-6* (JE), the older, and Lev 25:39-46 (H), the later law, also p. 110. D goes beyond JE by including woman (Deu 15:12). H, however, allows foreigners (not sojourners) only to be slaves to Hebrews. CH, though it shows some concern for widows and the oppressed ( 171, 177) is yet on the whole a code of justice rather than one of pity for the needy; it makes a striking difference in the treatment of men and women ( 193) and rich and poor ( 14, 196, 202). D shows great concern for the sojourner (Deu 1:16*), the poor and the slave (Deu 23:15 f.), and recognises the claims of even dumb animals (Deu 22:6 f., Deu 25:4); the Babylonian code does none of those things.
Deu 15:17. For this rite (here a domestic one) see Exo 21:6*, where it is a religious act. The change is necessitated by the Deuteronomic law of one sanctuary. The servant could not travel to Jerusalem in all such cases. [This is the view taken on p. 128, but possibly Exo 21:6 contemplates taking the slave, not to the local sanctuary but to the threshold deities of the masters house (Exo 12:22*). In that case the regulation is the same as here; but the Deuteronomist naturally drops the too heathenish reference to the Elohim.A. S. P.]
Deu 15:18. the double, etc.: i.e. the master would have had to pay double what the slave had cost to a labourer hired in the usual way to do the same quantity of work.
Fuente: Peake’s Commentary on the Bible
SEVENTH YEAR RELEASE OF DEBTS
(vs.1-6)
Out of compassion for the poor God required creditors to release debtors from their debts at the end of seven years. This surely reminds us of the grace of God in forgiving our great debt of sin by means of the sacrifice of His beloved Son. This was evidently a general year of release, not a release of any particular debt after seven years (v.9). some people might take advantage of this to borrow money just before the time of release, but notice verse 9. Certainly one should not borrow money unless he is in need, and then he ought to be concerned to pay off his debts as soon as he can. The release however did not apply to foreigners who borrowed from Israelites (v.3).
The Lord would greatly bless Israel in the land to the point that there would be no poor among them. If this were the case, and in spite of this debts were incurred, verses 3 and 4 indicate that the release would not apply because the debt was not on account of poverty.
God’s blessing in this way however would be dependent on Israel’s carefully obeying the Lord, observing all His commandments (v.5). So that this was a conditional promise. Israel failed to keep the conditions, and poverty was not abolished, so that the Lord Jesus told His disciples, “The poor you have with you always” (Joh 12:8). This will change only after the Lord’s judgment and His establishing Israel in the future blessings of the millennium.
God would allow Israel to lend to many nations, but told them not to borrow from the nations. Israel is certainly not blessed in this way now, for she is anxious to borrow huge sums from the United States, whose national debt is already so great that it appears impossible for her to ever pay it off. Though Israel was to rule over many nations, and will yet do so in the millennium (v.6), yet because of her disobedience to God, the situation has been the reverse; many nations have ruled over her, and she has suffered tragic debasement over centuries past.
CONSIDERATION OF THE POOR
(vs.7-11)
For whatever reason one might be poor, the Lord did not excuse Israel from the responsibility of helping with material support. Some have dared to say that if one is poor it is his own fault, but whether we think this way or not, it is our fault if we fail to give him help. This was true in Israel, and it is fully true in our dispensation of grace. The apostles were united in their urging this liberality (Gal 2:10), and Paul devotes two chapters to this important matter (2Co 8:1-24; 2Co 9:1-15).
So, in verse 8 Israelites are told to “open your hand wide,” without the least grudging, to willingly lend a poor person whatever he needs. This was under law, and the person was responsible to pay it back if he was able, though the debt would be released in the seventh year. In the New Testament believers are encouraged to give, not merely to lend, for if we give as to the Lord, the Lord will take full account, as is seen even in Pro 19:17 : “He who has pity on the poor lends to the Lord, and He will pay him back what he has given.” Therefore, how good it is to gladly give with no strings attached. Faith can surely depend simply on the Lord.
If there were a case of genuine need, even though the year of release was near, this could not be an excuse for refusing help at the time (v.9), though it was then almost certain that the debt would never be repaid. But God always repays faith. Therefore, they should willingly give with a full heart, expecting nothing in faith. Therefore, they should willingly give with a full heart, expecting nothing in return, for when this is our attitude, God will always reward it in the most appropriate way.
The exception seen in verse 4, in case there were no poor in the land, is seen to be an impossibility in verse 11, which tells us, “the poor will never cease from the land,” for the poor would cease only if Israel obeyed the law, which God knew they would not. Therefore, they should be willingly generous toward the poor.
THE LAW AS TO BONDSERVANTS
(vs.12-18)
It might be that a Hebrew became so poor as to sell himself as a slave to his countryman. If so, after six years of service his master was required to set him free (v.12). Yet more than this, he was to supply his slave liberally with produce that would enable him to live in some comfort (vs.13-14). This was a remarkable provision made by God, so that no one would be so reduced as to become homeless, as many are today in the U.S.A. So long as one was willing to work, he would thus find means of support.
The responsibility to care for slaves in this way was impressed on Israel with the reminder that Israel had been in slavery in Egypt and that the Lord had redeemed them from such bondage. Let them have the same attitude toward slaves as the Lord had shown toward them.
It might be that a slave had such respect for his master that he did not want to go free, but preferred to remain a slave to his master (v.16). If so, the master was told to thrust an awl through the servants ear into the door in token of a total committal to the service of his master (v.17), for his ear was now committed to hearing only the instruction of his master, while the door speaks of his master’s glad reception of such service.
This is all beautifully of the perfect Servant, the Lord Jesus Christ, who, because of love for His Master, God the Father, His love for the Church, and for every individual believer, has pledged Himself to a life of service forever. The pierced ear reminds us of His willing sacrifice of Calvary by which He has committed Himself to such willing service. As regards freeing a servant at the seventh year, Israel is told it must not seem hard to them to do so, for the slave had been worth double the value of a hired servant (v.18). Besides, the Lord would reward the willingness of a master in letting the servant go free.
AS TO FIRSTBORN MALE ANIMALS
(vs.19-23)
Israel also was required to observe God’s rights as Creator in regard to the flocks and herds each individual might own. The firstborn males were to be set apart for the Lord. They were not to use the animal to work for them, nor were they even to shear the firstborn sheep (v.19). The Lord did not take these from them, but required that they bring them to the place of His choice (Jerusalem) and there eat them as before the Lord. These were peace offerings, offered to the Lord, with the Lord having a share, the priest also have his share, but the reminder eaten by the offerer and his household (v.20).
An exception was made in the case of an animal having any defect, for in this case it could not be offered to God (v.21), for the offering is typical of Christ in whom there is no spot or blemish. An animal with a blemish might be eaten at home, however (v.22). But again the eating of blood is expressly forbidden (v.23).
Fuente: Grant’s Commentary on the Bible
The rights of the poor and vulnerable in Israel 15:1-18
The Israelites were not only to care for the Levites (Deu 14:27; Deu 14:29) and the aliens, orphans, and widows (Deu 14:29), but also other individuals in the nation who needed help (Deu 15:1-18). This concern was to mark them as the people of Yahweh. [Note: See Peter T. Vogt, "Social Justice and the Vision of Deuteronomy," Journal of the Evangelical Theological Society 51:1 (March 2008):35-44.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
"It is appropriate to deal with the law of release at this point, since it is best interpreted as an extension of the agrarian principles of the fallow year for the land, rather than a slave release law, linked in some way to the Hebrew slave release laws of Exo 21:1-7 and Deu 15:12-18." [Note: Christopher Wright, "What Happened Every Seven Years in Israel?" Evangelical Quarterly 56:3 (July 1984):132.]
"At the end of every seven years" is an idiom meaning "during the seventh year." [Note: Deere, p. 290.] There is some debate among interpreters whether God wanted the Israelites to terminate debts permanently [Note: Thompson, pp. 186-87; Payne, p. 93; Schultz, p. 56; A. D. H. Mayes, Deuteronomy, p. 247; Deere, p. 290; Miller, p. 135; Merrill, Deuteronomy, p. 242; Kalland, p. 104; and Kline, "Deuteronomy," p. 175.] or only suspend them for a year, as the following quotation argues.
"The present passage is a further exposition of the Sabbath year release recorded in Exo 23:10 and Lev 25:2-7. The premise of the exposition offered here is that if the land was left unused in the Sabbath year, the landowner would not have money to pay his debts. To alleviate this hardship on the landowner, the debts were to be released for one year during this time. The sense of the word release is not ’to cancel,’ as may be suggested in some English translations (e.g., NIV), but rather ’to postpone.’ The debt was postponed for a year. This provision was not intended for the ’foreigner’ (Deu 15:3); it applied only to those who lived permanently in the land. The ’foreigner’ was one who stayed only temporarily in the land. Such a one was not a ’sojourner,’ that is, a non-Israelite who had come to live permanently in the land." [Note: Sailhamer, pp. 449-50. Cf. Driver, p. 175; Keil and Delitzsch, 3:369-70; and Craigie, The Book . . ., p. 236.]
I tend to favor the complete cancellation view.
God values each person equally as an individual. This perspective comes out clearly in this section. God instructed His people to show concern for the welfare of every individual regardless of his or her economic or social position (Deu 15:7; cf. Pro 11:24).
"Elsewhere in the ancient Near East men were treated in terms of their status in the community rather than as individuals." [Note: Thompson, p. 185.]
The apparent contradiction between Deu 15:4; Deu 15:11 is explainable as follows. The statement that "there shall be no poor among you" (Deu 15:4) rests on the condition that the Israelites would be completely obedient to God (Deu 15:5). The promise of blessing for obedience appears four times in this chapter (Deu 15:4; Deu 15:6; Deu 15:10; Deu 15:18). The statement that "the poor will never cease to be in the land" (Deu 15:11) expresses what would really exist since Israel would not be completely obedient. It also represents what would exist among Israel’s neighbor nations even if Israel was completely obedient.
"In Deuteronomy, poverty did not just happen. It was the result of conscious decisions that people made to ignore the divine will for Israel as expressed in the covenant." [Note: Leslie J. Hoppe, "Deuteronomy and the Poor," The Bible Today 24:6 (November 1986):371.]
". . . poverty among Yahweh’s vassals was a disgrace . . ." [Note: Merrill, "A Theology . . .," p. 80.]