The case in question is that of a slave who fled from a pagan master to the holy land. It is of course assumed that the refugee was not flying from justice, but only from the tyranny of his lord.<\/P><\/p>\n
Deu 23:15-16<\/span><\/p>\n Thou shalt not deliver unto his master the servant which is escaped.<\/em><\/p>\n<\/p>\n The escaped slave<\/strong><\/p>\n A Flemish artist was painting a picture when two friends noticed the high finish of a broom which was only an insignificant item in the composition. He told them he should spend three more days in working on the broom, intending to be mindful of detail in the general effect of his picture. Moses gave grand laws to the Israelites. His legislation as to the religious duties of the people is sublime. But he was not indifferent to regulations touching their common life, and bent his mind to the task of showing the minute as well as the vast in the order of right-doing. The word servant as used by Moses meant slave. Remembering what the Israelites had to endure in their Egyptian bondage, he had great sympathy with those who were held in servitude and compelled to work without remuneration. He could well understand that a man or woman in slavery, badly treated, and with no hope of an ameliorated lot, would, if possible, get away from the cruel owner and make a desperate rush for liberty. He did not blame the slave for stealing away from the owner. If technically there was theft in such an action, there was no dishonesty. The slaves who at one time escaped from southern plantations to Canada did no wrong. The masters suffered loss, but they lost what did not belong to them by any righteous law. There is a moral and spiritual application of this. Many people are in slavery. It is true they have not lost their civil liberty; they have not been sold in any slave market; they know nothing of literal chains, scourges, and labour for which there is no payment. They are proud of the freedom which is one of the glories of their native land. But they are slaves, for they are in bondage to evils which they have allowed to obtain mastery over their souls. There are powers in them which make them feeble for action when they would do good, and almost force them to transgression of Divine law. They have a right to break loose from the enthralling powers of sin, for sin holds nothing by legal proprietorship. Every sinner has a right to freedom, and is urged to rush to Jesus as a refuge from tyranny. The escaped slave was to be kept from the pursuer. When in the morning the master called for the slave, and there was no answer, and looked for him, but could not find him, he would conclude at once that the slave had gone away. Making inquiries, the master would ascertain the direction the fugitive had gone, and follow him until he found the place in which he was hiding. He would say to the elders: My slave is here, and I must have him. Give him up to me. No, no was to be the reply; we shall never give him up, and so long as these walls stand the poor man shall be kept out of your hands. We rejoice that our country has long been what the Israelitish village and city were to be to the escaped slave in the old time. The footprint of the slave on British soil is the certificate of his manumission. When the slaves of sin get loose from their bonds, and escape into Immanuels land, they at once experience the blessedness there is in the liberty of the children of God. Christ never gives up to any old master those who have fled for refuge to His land; He loves them so much that He does not wish to have them out of His sight; and to defend them from the powers which would tear them back to sin He throws around them the awful grandeur and radiant blaze of His own perfections. The escaped slave was to be kindly treated. The man who had made a rush for freedom was not to rush into a new slavery. Those to whom he fled for refuge were not to take advantage of his necessities and use him in compulsory labour for their own profit; no service or tax was to be levied on him as the price of security from his old master. He was to be treated as a free Israelite, and to be allowed to live and work where he liked. The sinner who escapes from slavery to Immanuels land is to be welcomed and cared for by members of the Church. He is to be recognised as having a claim to brotherly love, and to all the dignities and privileges that distinguish the Christian life. Even if members of the Church do look shyly on a newly converted sinner, Jesus does not, but bids him welcome to the palace of love, and opens to him immensities of blessing. (J. Marrat.<\/em>)<\/p>\n Verse 15<\/span>. Thou shalt not deliver – the servant which is<\/B><\/I> <\/B>escaped – unto thee<\/B><\/I>] That is, a servant who left an idolatrous master that he might join himself to God and to his people. In any other case, it would have been injustice to have harboured the runaway.<\/P><\/p>\n This is not to be understood universally, as if all servants that flee from their masters, though without any sufficient cause or colour of justice, might be detained from them by any person to whom they fled for refuge, for this is apparently contrary to all the laws of religion, and justice, and charity, and would open a door to infinite disorders and mischiefs; but it is to be understood, <\/P> 1. Of the servants of strangers, because it follows, Deu 23:16<\/span>, he shall dwell with thee<\/I>, even among you<\/I>, which shows that he had dwelt with and belonged to another people. <\/P> 2. Of such as belonged to the Canaanites, or other neighbouring nations, because if he had lived in remote countries, it is not probable that he would flee so far to avoid his master, or that his master would follow him so far to recover him. And for the Canaanites this sentence was most just, because both they and theirs were all forfeited to God and to Israel, and whatsoever they enjoyed was by special indulgence. And for the other neighbours it may seem just also, partly, because some of them were within the larger limits of the land belonging to Israel by Gods grant or deed of gift, Gen 15:18<\/span>; Jos 1:4<\/span>; partly, because by their hostile carriages they had given Israel a right to much more of theirs than a few servants that might possibly run away from their masters; and especially, because both masters and servants of these and other nations are unquestionably at the dispose of the Lord their Maker and sovereign Ruler. <\/P> 3. Of such as upon inquiry appear to have been unjustly oppressed by their masters, as is implied by that phrase of his, making an escape, which supposeth a deliverance from danger or vexation. Now it is not strange nor unjust, if the great God, who hates all tyranny, and styles himself the refuge of the oppressed, doth interpose his authority, and help to rescue such persons from their cruel masters, who otherwise would be too strong for them. <\/P> 4. Of such as came to them out of a desire to embrace the true religion, which possibly his master perceiving endeavoured by force to restrain him from, as it may be probably thought from his choosing and liking to live among the Israelites, expressed Deu 23:16<\/span>. Now if this great and supreme Master, to whom all other masters are but servants, and they and theirs are absolutely in his power, shall receive and protect one that gives up himself to his service against the will of the under-master, who in this case rebels against his sovereign Lord, what shadow is there of injustice in the case? <\/P> <\/p>\n 15, 16. Thou shalt not deliver untohis master the servant which has escaped from his master untothee<\/B>evidently a servant of the Canaanites or some of theneighboring people, who was driven by tyrannical oppression, orinduced, with a view of embracing the true religion, to take refugein Israel.<\/P><\/p>\n Thou shall not deliver unto his master the servant which is escaped from his master unto thee.<\/strong> That is, one that has been used ill by a cruel and tyrannical master, and was in danger of his life with him, or of being lamed by him, and therefore obliged to make his escape from him on that account; such an one, when he fell into the hands of an Israelite, was not to be taken and bound, and sent back to his master again, but was to be retained till his master’s anger subsided; or however until inquiry could be made into the cause of the difference between him and his master, and matters be made up between them to mutual satisfaction; or if it appeared that the flight of the servant was just, and it was not safe for him to return to his master, then he was to be used as hereafter directed; for it cannot be thought that this law was made to encourage and protect every idle, disobedient, and fugitive servant, which would be very sinful and unjust: the Jewish writers generally understand it of the servants of idolaters fleeing for the sake of religion; Onkelos renders it,<\/p>\n “a servant of the people,”<\/p>\n of Heathen people; the Targum of Jonathan is,<\/p>\n “thou shalt not deliver a stranger (i.e. a proselyte of righteousness, as Maimonides w calls this servant) into the hands of those that worship idols, but he shall be delivered by you, that he may be under the shadow of my Shechinah, because that he fled from the worship of his idol.”<\/p>\n Jarchi makes mention of another sense; that it may be understood of<\/p>\n “a Canaanitish servant of an Israelite that flees (from his master) without the land, where he was not obliged to go with him, and serve him against his will; but I suppose a proselyte is meant;”<\/p>\n and much more then will this hold good of an Hebrew servant in such circumstances. Aben Ezra interprets this of a servant not an Israelite, who, in time of war, flees from his master, not an Israelite also, unto the camp of Israel, and that for the glory of the divine name which is called upon Israel; such an one, though a servant, might not be delivered to his master.<\/p>\n w Hilchot Abadim, c. 8. sect. 11.<\/p>\n Toleration and Non-Toleration in the Congregation of the Lord. – Deu 23:15<\/span>, Deu 23:16<\/span>. A slave who had escaped from his master to Israel was not to be given up, but to be allowed to dwell in the land, wherever he might choose, and not to be oppressed. The reference is to a slave who had fled to them from a foreign country, on account of the harsh treatment which he had received from his heathen master. The plural `adoniym denotes the rule.<\/p>\n Protection of Fugitives; The Law Concerning Usury.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1451.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 15 Thou shalt not deliver unto his master the servant which is escaped from his master unto thee: 16 He shall dwell with thee, even<\/I> among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him. 17 There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel. 18 Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD<\/B> thy God for any vow: for even both these are<\/I> abomination unto the LORD<\/B> thy God. 19 Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury: 20 Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD<\/B> thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it. 21 When thou shalt vow a vow unto the LORD<\/B> thy God, thou shalt not slack to pay it: for the LORD<\/B> thy God will surely require it of thee; and it would be sin in thee. 22 But if thou shalt forbear to vow, it shall be no sin in thee. 23 That which is gone out of thy lips thou shalt keep and perform; even<\/I> a freewill offering, according as thou hast vowed unto the LORD<\/B> thy God, which thou hast promised with thy mouth. 24 When thou comest into thy neighbour’s vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any<\/I> in thy vessel. 25 When thou comest into the standing corn of thy neighbour, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbour’s standing corn.<\/P> Orders are here given about five several things which have no relation one to another:–<\/P> I. The land of Israel is here made a sanctuary, or city of refuge, for servants that were wronged and abused by their masters, and fled thither for shelter from the neighbouring countries, Deu 23:15<\/span>; Deu 23:16<\/span>. We cannot suppose that they were hereby obliged to give entertainment to all the unprincipled men that ran from service; Israel needed not (as Rome at first did) to be thus peopled. But, 1. They must not deliver up the trembling servant to his enraged master, till upon trial it appeared that the servant has wronged his master and was justly liable to punishment. Note, It is an honourable thing to shelter and protect the weak, provided they be not wicked. God allows his people to patronise the oppressed. The angel bid Hagar return to her mistress, and Paul sent Onesimus back to his master Philemon, because they had neither of them any cause to go away, nor was either of them exposed to any danger in returning. But the servant here is supposed to escape, that is, to run for his life, to the people of Israel, of whom he had heard (as Benhadad of the kings of Israel, 1 Kings xx. 31<\/span>) that they were a merciful people, to save himself from the fury of a tyrant; and in that case to deliver him up is to throw a lamb into the mouth of a lion. 2. If it appeared that the servant was abused, they must not only protect him, but, supposing him willing to embrace their religion, they must give him all the encouragement that might be to settle among them. Care is taken both that he should not be imposed up on in the place of his settlement–let it be that which he shall choose<\/I> and where it liketh him best,<\/I> and that he should not exchange one hard master for many–thou shalt not oppress him.<\/I> Thus would he soon find a comfortable difference between the land of Israel and other lands, and would choose it to be his rest for ever. Note, Proselytes and converts to the truth should be treated with particular tenderness, that they may have no temptation to return.<\/P> II. The land of Israel must be no shelter for the unclean; no whore, no Sodomite, must be suffered to live among them (Deu 23:17<\/span>; Deu 23:18<\/span>), neither a whore nor a whoremonger. No houses of uncleanness must be kept either by men or women. Here is, 1. A good reason intimated why there should be no such wickedness tolerated among them: they were Israelites. This seems to have an emphasis laid upon it. For a daughter of Israel to be a whore, or a son of Israel a whoremaster, is to reproach the stock they are come of, the people they belong to, and the God they worship. It is bad in any, but worst in Israelites, a holy nation, 2 Sam. xiii. 12<\/span>. 2. A just mark of displeasure put upon this wickedness, that the hire of a whore, that is, the money she gets by her whoring, and the price of a dog, that is, of the Sodomite, pimp, or whoremaster (so I incline to understand it, for such are called dogs,<\/I> Rev. xxii. 15<\/I><\/span>), the money he gets by his lewd and villainous practices, no part of it shall be brought into the house of the Lord<\/I> (as the hire of prostitutes among the Gentiles was into their temples) for any vow.<\/I> This intimates, (1.) That God would not accept of any offering at all from such wicked people; they had nothing to bring an offering of but what they got by their wickedness, and therefore their sacrifice could not but be an abomination to the Lord,<\/I> Prov. xv. 8<\/I><\/span>. (2.) That they should not think, by making and paying vows, and bringing offerings to the Lord, to obtain leave to go on in this sin, as (it should seem) some that followed that trade suggested to themselves, when their offerings were admitted. Pro 7:14<\/span>; Pro 7:15<\/span>, This day have I paid my vows, therefore came I forth to meet thee.<\/I> Nothing should be accepted in commutation of penance. (3.) That we cannot honour God with our substance unless it be honestly and honourably come by. It must not only be considered what we give, but how we got it; God hates robbery for burnt-offerings, and uncleanness too.<\/P> III. The matter of usury is here settled, Deu 23:19<\/span>; Deu 23:20<\/span>. (1.) They must not lend upon usury to an Israelite. They had and held their estates immediately from and under God, who, while he distinguished them from all other people, might have ordered, had he so pleased, that they should have all things in common among themselves; but instead of that, and in token of their joint interest in the good land he had given them, he only appointed them, as there was occasion, to lend to one another without interest, which among them would be little or no loss to the lender, because their land was so divided, their estates were so settled, and there was so little of merchandise among them, that it was seldom or never that they had occasion to borrow any great sums, only what was necessary for the subsistence of their families when the fruits of their ground had met with any disaster, or the like; and, in such a case, for a small matter to insist upon usury would have been very barbarous. Where the borrower gets, or hopes to get, it is just that the lender should share in the gain; but to him that borrows for his necessary food pity must be shown, and we must lend, hoping for nothing again, if we have wherewithal to do it, Luke vi. 35<\/span>. (2.) They might lend upon usury to a stranger, who was supposed to live by trade, and (as we say) by turning the penny, and therefore got by what he borrowed, and came among them in hopes to do so. By this it appears that usury is not in itself oppressive; for they must not oppress a stranger, and yet might exact usury from him.<\/P> IV. The performance of the vows wherewith we have bound our souls is here required; and it is a branch of the law of nature, v.<\/I><\/span> 21-23<\/span>. (1.) We are here left at our liberty whether we will make vows or no: If thou shalt forbear to vow<\/I> (some particular sacrifice and offering, more than was commanded by the law), it shall be no sin to thee.<\/I> God had already signified his readiness to accept a free-will offering thus vowed, though it were but a little fine flour (Lev. ii. 4<\/span>, c.), which was encouragement enough to those who were so inclined. But lest the priests, who had the largest share of those vows and voluntary offerings, should sponge upon the people, by pressing it upon them as their duty to make such vows, beyond their ability and inclination, they are here expressly told that it should not be reckoned a sin in them if they did not make any such vows, as it would be if they omitted any of the sacrifices that God had particularly required. For (as bishop Patrick well expresses it) God would have men to be easy in his service, and all their offerings to be free and cheerful. (2.) We are here laid under the highest obligations, when we have made a vow, to perform it, and to perform it speedily: “Thou shalt not be slack to pay it,<\/I> lest if it be delayed beyond the first opportunity the zeal abate, the vow be forgotten, or something happen to disable thee for the performance of it. That which has gone out of thy lips<\/I> as a solemn and deliberate vow must not be recalled, but thou shalt keep and perform it,<\/I> punctually and fully.” The rule of the gospel goes somewhat further than this. 2 Cor. ix. 7<\/span>, Every one, according as he purposeth in his heart,<\/I> though it have not gone out of his lips, so let him give.<\/I> Here is a good reason why we should pay our vows, that if we do not God will require it of us,<\/I> will surely and severely reckon with us, not only for lying, but for going about to mock him, who cannot be mocked. See Eccl. v. 4<\/span>.<\/P> V. Allowance is here given, when they passed through a cornfield or vineyard, to pluck and eat of the corn or grapes that grew by the road-side, whether it was done for necessity or delight, only they must carry none away with them, Deu 23:24<\/span>Deu 23:25<\/span><\/U><\/span>. Therefore the disciples were not censured for plucking the ears of corn (it was well enough known that the law allowed it), but for doing it on the sabbath day, which the tradition of the elders had forbidden. Now, 1. This law intimated to them what great plenty of corn and wine they should have in Canaan, so much that a little would not be missed out of their fruits: they should have enough for themselves and all their friends. 2. It provided for the support of poor travellers, to relieve the fatigue of their journey, and teaches us to be kind to such. The Jews say, “This law was chiefly intended in favour of labourers, who were employed in gathering in their harvest and vintage; their mouths must not be muzzled any more than that of the ox when he treads out the corn.” 3. It teaches us not to insist upon property in a small matter, of which it is easy to say, What is that between me and thee?<\/I> It was true the grapes which the passenger ate were none of his own, nor did the proprietor give them to him; but the thing was of so small value that he had reason to think were he present, he would not deny them to him, anymore than he himself would grudge the like courtesy, and therefore it was no theft to take them. 4. It used them to hospitality, and teaches us to be ready to distribute, willing to communicate, and not to think every thing lost that is given away. Yet, 5. It forbids us to abuse the kindness of our friends, and to take the advantage of fair concessions to make unreasonable encroachments: we must not draw an ell from those that give but an inch. They may eat of their neighbour’s grapes; but it does not therefore follow that they may carry away.<\/P><\/p>\n Verses 15, 16:<\/strong><\/p>\n The text refers to the case of a slave who had fled from a foreign master to escape his harsh treatment. Such an one who came to Israel for sanctuary must not be surrendered to his master. He was to be allowed to choose a place anywhere in Israel’s land that he might desire, and dwell there in safety.<\/p>\n This illustrates the safety and refuge which the oppressed may find in the sanctuary and among the people of God, Psa 84:1-4<\/span>.<\/p>\n <\/strong><\/p>\n Although this Law has a tendency to humanity and kindness, it still does not appear to be altogether just. Since many masters oppressed their slaves with tyrannical arrogance, their wickedness rendered it necessary to afford some alleviation to the poor creatures. Thus slaves were permitted to take refuge in temples, and at Rome at the statues of the Caesars, so that if they proved themselves to have been treated with injustice and inhumanity, they might, when their case was proved, be transferred by sale to merciful masters. This, indeed, was endurable, but the refuge which is here granted to slaves defrauds their masters of their just right; since, without their case being heard, they have liberty given them to reside in the land of Canaan; thus, too, the law of nations is violated, since the land is opened to every fugitive. Besides, since runaway slaves are generally wicked and criminal, whatever place may be their asylum, it will be filled with many sources of infection. I know not whether there is sufficient foundation for the opinion of some who think that the slaves were exempted by privilege from their former servitude, (49) in order that they might give themselves up to God’s service, and that thus true religion might be propagated. It certainly does not seem consistent that filth and refuse of every sort should be received into the Church, because, in the end, it would have been filled with all kinds of corruptions; and besides, it was by no means decorous that whatever crime had been elsewhere committed should be sheltered under God’s name. For, suppose a thief, or an adulterer, or a murderer, should leave his master, and seek for an asylum in the Holy Land, what else would it have been to receive and protect such guests, but to overthrow law and justice, and to set up a state of foul barbarism? I think, therefore, that more is to be understood than the words express, viz., that, if it should be found that the slaves had not fled in consequence of their own evil doings, but on account of the excessive cruelty of their masters, the people should not drive them away, which would have been tantamount to giving them up to butchery. And, in fact, it may be inferred that judicial proceedings were to be instituted, because a choice is given as to the city in which they prefer to dwell. <\/p>\n Religion, indeed, stood them in some stead, because those who sought a place and home in the land of Canaan, were obliged to dedicate themselves to God, and to be initiated in His worship; still, God would never have allowed His name to be profaned by the reception of wicked persons without discrimination. Wherefore, as I briefly slated before, God inculcates humanity upon His people, lest, by the extradition of fugitive slaves, they should be necessary to the cruelty of others; because their masters would have been their executioners; and, since lie forbids the people from ill-treating them, He implies, by these words, that He only so far provides for the safety of these wretched beings, as to allow them to defend their innocence in a court of justice; wherefore I have thought fit to place this law amongst the Supplements of the Sixth Commandment. <\/p>\n (49) “The Chaldee addeth, a servant of the peoples, i. e. , of the Gentiles, who for the religion of God cometh from his master to the Church of Israel. This servant that fleeth to the land (of Israel) he is a righteous stranger, (that is, a proselyte come unto the faith and covenant of God,) saith Maimony.” — Ainsworth in loco. <\/p>\n LESSON EIGHTEEN <\/strong>Deu. 23:15<\/span><\/strong> to <\/strong>Deu. 24:22<\/span><\/strong><\/p>\n m. LAWS OF SOCIETY AND DOMESTIC RELATIONS (Deu. 23:15<\/span> to Deu. 26:19<\/span>)<\/p>\n (1) TREATMENT OF ESCAPED SLAVES (Deu. 23:15-16<\/span>)<\/p>\n Thou shalt not deliver unto his master a servant that is escaped from his master unto thee: 16 he shall dwell with thee, in the midst of thee, in place which he shall choose within one of thy gates, where it pleaseth him best: thou shall not oppress him.<\/p>\n THOUGHT QUESTIONS 23:15, 16<\/p>\n 393.<\/p>\n No such provision was made for a runaway Hebrew servant. Cf. Deu. 15:12-18<\/span>. Why such a provision for outsiders?<\/p>\n 394.<\/p>\n The motive for running away is at least suggested. What is it?<\/p>\n AMPLIFIED TRANSLATION 23:15, 16<\/p>\n 15 You shall not give up to his master a servant who has escaped from his master to you; COMMENT 23:15, 16<\/p>\n The reference is to a foreign slave who had fled from the harsh treatment of his master to seek refuge in Israel, as is evident from the expression . . . in one of thy gates, i.e. in any part of the land. (Pulpit) No such provision is made for runaway Hebrew servants, about which see 15:.1218 and notes; compare Deu. 22:1-3<\/span>.<\/p>\n Deu. 23:15-16<\/span>.REFUGEES.<\/strong><\/p>\n Thou shalt not deliver . . . the servant.<\/strong>Even on Israelitish ground the escaped slave was free. Rashi adds, Even a Canaanitish slave who has escaped from abroad into the land <\/em>of Israel.<\/p>\n 15, 16<\/strong>. <\/strong> The servant which is escaped <\/strong> The fugitive from oppression was to be received. A slave who had fled from a heathen master was not to be sent back into bondage.<\/p>\n Other Aspects Of Attitude and Behaviour ( Deu 23:15-25<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n Analysis in the words of Moses: <\/p>\n a <\/strong> You shall not deliver to his master a slave who is escaped from his master to you, he shall dwell with you, in the midst of you, in the place which he shall choose within one of your gates, where it pleases him best. You shall not oppress him. <\/p>\n b <\/strong> There shall be no cult prostitute (holy one) of the daughters of Israel, neither shall there be a cult sodomite (holy one) of the sons of Israel. <\/p>\n c <\/strong> You shall not bring the hire of a prostitute, or the wages of a dog, into the house of Yahweh your God for any vow, for even both these are an abomination to Yahweh your God <\/p>\n d <\/strong> You shall not lend on interest to your brother; interest of silver, interest of victuals, interest of anything that is lent on interest <\/p>\n d <\/strong> To a foreigner you may lend on interest, but to your brother you shall not lend on interest, that Yahweh your God may bless you in all that you put your hand to, in the land to which you go in to possess it. <\/p>\n c <\/strong> When you shall vow a vow to Yahweh your God, you shall not be slack to pay it, for Yahweh your God will surely require it of you, and it would be sin in you. But if you shall forbear to vow, it shall be no sin in you <\/p>\n b <\/strong> What is gone out of your lips you shall observe and do; according as you have vowed to Yahweh your God, a freewill-offering, which you have promised with your mouth. <\/p>\n a <\/strong> When you come into your neighbour’s vineyard, then you may eat of grapes your fill at your own pleasure, but you shall not put any in your vessel. When you come into your neighbour’s standing grain, then you may pluck the ears with your hand, but you shall not move a sickle to your neighbour’s standing grain. (This command is based on the principle that the land is Yahweh’s. He is the master and Israel were His servants (Deu 32:36<\/span>; Lev 25:55<\/span>), and thus Yahweh could make for the land what provisions He would). <\/p>\n Note that in ‘a’ a slave who escapes from a foreign master (and is now in someone else’s land) must be welcomed. He may live where he chooses among them and must not be oppressed. In the parallel someone who is in someone else’s field may partake of what is in it as long as he only takes what is necessary at the time in order to satisfy his hunger (he must thus not be disapproved of). And this was based on the fact of Yahweh’s ownership of the land, and the fact that He was the master and Israel His ‘slaves’. Compare Isa 1:3<\/span>). It was also based on the fact that they had been slaves to a cruel foreign master in Egypt and must therefore now show compassion (compare Deu 24:22<\/span>). In ‘b’ ‘holy ones’ in terms of prostitutes both male and female are forbidden in Israel, and in the parallel men and women shall be truly holy by observing their vows. In ‘c’ the wages of male and female prostitutes are not to be accepted for a vow, and in the parallel a truly made vow must be performed in timely fashion. In ‘d’ it is forbidden to lend on interest to a brother, but in the parallel such lending to foreigners is allowed. <\/p>\n Escaped Slaves Shall Not Be Forced To Return To Their Masters ( Deu 23:15-16<\/strong><\/span><\/strong> ). <\/p>\n <\/strong><\/p>\n This would apparently refer to slaves who escaped from another country. The point was almost certainly that Israel themselves were in a sense escaped slaves and should therefore treat other escaped slaves well and not return them to their place of origin. Rather they must be welcomed. This would forbid extradition clauses which were a feature of some treaties. <\/p>\n Deu 23:15-16<\/strong><\/span><\/p>\n ‘<\/strong> You shall not deliver to his master a slave who is escaped from his master to you, he shall dwell with you, in the midst of you, in the place which he shall choose within one of your gates, where it pleases him best. You shall not oppress him.’ <\/p>\n An escaped slave who came among them must be free to choose where he would live. This fact is emphasised. He was to be a totally free man. Note the threefold emphasis so common in Deuteronomy, ‘in the midst of you (as one of you), in the place which he shall choose within your gates, where it pleases him best.’ He would probably also be welcome into the assembly of Israel if he was willing to commit himself to the covenant. <\/p>\n “In the place which he shall choose.”<\/strong> It can hardly be a coincidence that this phrase was used. Thus the freedom of the escaped slave is compared with the freedom of Yahweh to choose His own place. He was under Yahweh’s special care. <\/p>\n Various Duties Within the Congregation. <\/p>\n v. 15. Thou shalt not deliver unto his master the servant,<\/strong> the slave, which is escaped from his master unto thee. <\/strong> This rule concerned the case of a slave from one of the heathen nations, who had fled from his master on account of inhuman treatment. <\/p>\n v. 16. He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates,<\/strong> in any of the cities of Israel, where it liketh him best,<\/strong> he was at liberty to make such changes frequently, until he found a place which suited him in every respect; thou shalt not oppress him,<\/strong> he should be treated as a fellow-dweller in the good land of Jehovah, and there was always chance of his becoming a member of God’s people. <\/p>\n v. 17. There shall be no whore,<\/strong> a so-called consecrated prostitute, of the daughters of Israel, nor a Sodomite of the sons of Israel,<\/strong> both of whom prostituted their bodies in the service of the Phenician goddess Astarte, a most shameful practice. <\/p>\n v. 18. Thou shalt not bring the hire of a whore,<\/strong> namely, one engaged in such unnatural excesses, or the price of a dog,<\/strong> what was usually paid to a Sodomite for one service, into the house of the Lord, thy God, for any vow,<\/strong> for the heathen even went to the extent of paying such money, the fruits of their lewdness, to their idols; for even both these are an abomination unto the Lord, thy God,<\/strong> both the gift and the giver. <\/p>\n v. 19. Thou shalt not lend upon usury to thy brother,<\/strong> take any interest for a necessary loan; usury of money, usury of victuals, usury of anything that is lent upon usury,<\/strong> since this would not agree with the demands of unselfish love. <\/p>\n v. 20. Unto a stranger thou mayest lend upon usury,<\/strong> perhaps one passing through Israel for purposes of trade; but unto thy brother,<\/strong> a member of the children of Israel, thou shalt not lend upon usury,<\/strong> the peculiar circumstances of the chosen people of God demanding the strictest insistence upon the law of love; that the Lord, thy God, may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it. <\/p>\n v. 21. When thou shalt vow a vow unto the Lord, thy God,<\/strong> Num 30:2<\/span>, thou shalt not slack to pay it,<\/strong> Lev 27:1-13<\/span>; for the Lord, thy God, will surely require it of thee;<\/strong> and it would be sin in thee, for it was a sacred obligation and demanded payment. <\/p>\n v. 22. But if thou shalt forbear to vow, it shall be no sin in thee,<\/strong> for it is better not to make a vow than to vow and then not to pay, Ecc 5:3-4<\/span>. <\/p>\n v. 23. That which is gone out of thy lips,<\/strong> in the form of a sacred promise to the Lord, thou shalt keep and perform; even a free-will offering, according as thou hast vowed unto the Lord, thy God, which thou hast promised with thy mouth. <\/p>\n v. 24. When thou comest into thy neighbor’s vineyard, then thou mayest eat grapes thy fill,<\/strong> enough to satisfy the demands of hunger, at thine own pleasure,<\/strong> according to the appetite and desire; but thou shalt not put any in thy vessel,<\/strong> to carry away a supply. <\/p>\n v. 25. When thou comest into the standing corn of thy neighbor,<\/strong> into the maturing grain, then thou mayest pluck the ears with thine hand,<\/strong> Mat 12:1<\/span>; Luke 6 :l; but thou shalt not move a sickle,<\/strong> in the act of reaping, unto thy neighbor’s standing corn. <\/strong> It was a privilege granted to the traveler, to the passer-by, who might feel hunger, but it was not to be abused by avaricious neighbors. With Christians the law of love regulates all the affairs of their lives, and they gladly submit to its guidance. <\/p>\n Ver. <\/em><\/strong>15. <\/strong>Thou shalt not deliver unto his master the servant, <\/em><\/strong>&c.<\/strong> i.e. A foreign servant, <\/em>says Houbigant, not one of the Jewish nation; for it is not added, the servant of thy brother, or of thy neighbour: <\/em>besides, Moses addresses the whole nation, as appears from the words, in one of thy gates <\/em>[or cities:<\/em>] so that there is little doubt, that the meaning of the law is, to appoint an asylum for foreign servants; either because the neighbouring nations would not restore the Israelitish servants who should fly to them, or because it concerned not the Israelites to judge those who were without. <\/p>\n Israel at Home<\/strong><\/p>\n Chaps. Deu 23:15<\/span> to Deu 25:19<\/span><\/p>\n 15Thou shalt not deliver5<\/span> unto his master the servant which is escaped from his master unto thee: 16He shall dwell with thee, even<\/em> among you in that place which he shall choose in one of thy gates where it liketh [good for him, so<\/em> margin] him best: thou shalt not oppress him. 17There shall be no whore6<\/span> [consecrated, devoted one] of the daughters of Israel, nor a sodomite of the sons of Israel. 18Thou shalt not bring the hire of a whore, or the price of a dog into the house of the Lord thy God for any vow: for even both these are<\/em> abomination unto the Lord thy God. 19Thou shalt not lend upon usury to thy brother [lay upon thy brother]: usury7<\/span> of money, usury of victuals, usury of anything that is lent [accustomed to be lent] upon usury: 20Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the Lord thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it. 21When thou shalt vow a vow unto the Lord thy God, thou shalt not slack to pay it: for the Lord thy God will surely require it of thee; and it would be [and it is] sin in thee. 22But if thou shalt forbear to vow, it shall be no sin in thee. 23That which is gone out of thy lips thou shalt keep and perform; even<\/em> a free-will offering [freely, voluntarily] according as thou hast vowed unto the Lord thy God, which thou hast promised with thy mouth. 24When thou comest into thy neighbors vineyard, then thou mayest eat grapes thy fill at thine own pleasure [as thy desire (soul) is]; but thou shalt not put any<\/em> in thy vessel. 25When thou comest into the standing-corn of thy neighbor, then thou mayest pluck the ears with thine hand: but thou shalt not move a sickle unto thy neighbors standing-corn.<\/p>\n Deu 24:1<\/span> to Deu 22:1<\/span> When [If] a man hath taken a wife, and married her, and it come to pass that [if] she find no favor in his eyes, because he hath found some uncleanness [nakedness of a thing] in her: then let him write her a bill of 2divorcement,8<\/span> and give it<\/em> in her hand, and send her out of his house. And when 3she is departed out of his house, she may go and be another mans wife<\/em>. And if<\/em> the latter husband hate her, and write her a bill of divorcement [a separating writing], and giveth it<\/em> in her hand, and sendeth her out of his house; or if the latter husband die, which took her to be<\/em> his wife; 4Her former husband which sent her away, may not take her again [return to take her] to be his wife, after that she is defiled; for that is<\/em> abomination before the Lord: and thou shalt not cause the land to sin [make it sinful] which the Lord thy God giveth thee for<\/em> an inheritance. 5When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business9<\/span>: but<\/em> he shall be free at home one year, and shall cheer up his wife which he hath taken. 6No man shall take the nether [the hand-mill] or the upper10<\/span> mill-stone to pledge: for he taketh a mans<\/em> life to pledge. 7If a man be found stealing any of his [a soul (person) of his] brethren of the children of Israel, and maketh merchandise of him [constrain him violently] or selleth him; then that thief shall die; and thou shalt put evil away from among you. 8Take heed in the plague of leprosy, that thou observe diligently, and do according to all that [as] the priests the Levites shall teach you: as I commanded them, so<\/em> ye shall observe to do. 9Remember what the Lord thy God did unto Miriam by the way, after that ye were come [in your coming] forth out of Egypt. 10When thou dost lend11<\/span> thy brother anything, thou shalt not go into his house to fetch12<\/span> his pledge: 11Thou shalt stand abroad, and the man to whom thou dost lend shall bring out the pledge abroad unto thee: 12And if the man be<\/em> poor [a bound, oppressed man], thou shalt not sleep with his pledge: 13In any case thou shalt deliver him the pledge again when the sun goeth down, that he may sleep in his own raiment [over-cloak, mantle], and bless thee; and it shall be righteousness unto thee before the Lord thy God. 14Thou shalt not oppress an hired servant that is<\/em> poor and needy, whether he be<\/em> of thy brethren, or of thy strangers that are<\/em> in thy land within thy gates: 15At his day thou shalt give him<\/em> his hire, neither shall the sun go down upon it, for he is<\/em> poor, and setteth his heart upon it [lifteth his soul unto it]: lest he cry [and he shall not cry] against thee unto the Lord, and it be sin unto thee. 16The fathers shall not be put to death for [with, on account of] the children, neither shall the children be put to death for the fathers: every man shall be put to death for [in] his own sin. 17Thou shalt not pervert the judgment of the stranger, nor<\/em> of the fatherless, nor take a widows raiment to pledge: 18But thou shalt remember that [And remember, for] thou wast a bond-man in Egypt, and the Lord thy God redeemed thee thence: therefore I command thee to do this thing [word]. When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, 19thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the Lord thy God may bless thee in all the work of thine hands. 20When thou beatest thine olive-tree, thou shalt not go over the boughs again13<\/span> [search the boughs after thee]: it shall be for the stranger, for the fatherless, and for the widow. 21When thou gatherest [cuttest off] the grapes of thy vineyard, thou shalt not glean it<\/em> afterward [after this]: it shall be for the stranger, for the fatherless, and for the widow. 22And thou shalt remember that thou wast a bond-man in the land of Egypt: therefore I command thee to do this thing.<\/p>\n Deu 25:1<\/span> to Deu 19:1<\/span> If there be a controversy between men, and they come [near (hither)] unto judgment, that [and] the judges<\/em> may [omit may] judge them; 2then [and] they shall justify the righteous, and condemn the wicked. Ana [Then] it shall be, if the wicked man be<\/em> worthy to be beaten [a son of stripes], that the judge shall cause him to lie down, and to be beaten before his face, according to his fault [what his fault requires] by a certain number. 3Forty stripes he may give him, and<\/em> not exceed: lest if<\/em> he should exceed, and beat him above these with many stripes, then thy brother should seem vile unto thee. 4Thou shalt not muzzle the ox when he treadeth out [lit. and marg.: in his threshing] the corn<\/em>. 5If brethren dwell together, and one of them die and have no child [son], the wife of the dead shall not marry without unto a stranger: her husbands14<\/span> brother shall go in unto her, and take her to him to wife, and perform the duty of an husbands brother unto her. 6And it shall be, Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
16 He shall dwell with you in your midst, where he chooses in one of your towns, where it pleases him best. You shall not defraud or oppress him.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n