Deuteronomy · Chapter 15

V. 1. At the end-That is, in the last year of the seven, as is, most evident from Deuteronomy 15:9. And this year of release, as it is, called below, Deuteronomy 15:9, is the same with the sabbatical year, Exodus 23:11.

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. 21. and 23., and Lev. 25.

Verse 1. At the end of every seven years — When the seventh year comes, which is the end or last of the seven, verses 9 and 12. This termed here the year of release, was the sabbatical year spoken of Exodus 23:11; Leviticus 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.

Verse 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.

1. Every seven years… a release — This was the same as the sabbatical rear of the earlier books. See Exodus 23:11; Leviticus 25:4.

V. 2. Every creditor-Here is, a law for poor, insolvent debtors. Every seventh year was a year of release, when among other acts of grace, this was one, that every Israelite, who had borrowed money, and had not been able to pay it before, should this year be released from it. And tho’ if he was able, he was bound in conscience to pay it afterwards, yet it could not be recovered by law. His brother-This is added to limit the word neighbour, which is more general, unto a brother, in nation and religion, an Israelite. The Lord’s release-Or, a release for the Lord, in obedience to his command, for his honour, and as an acknowledgment of his right in your estates, and of his kindness in giving and continuing them to you.

Verse 2. Every creditor that lendeth aught shall release it — This cannot be meant of money lent to those who had borrowed it for the purchase of lands, trade, or other improvements, and who were able to pay; for nothing could have been more absurd than to have extinguished such debts, whereby the borrower was enriched. But it must be understood of money lent to an Israelite who was in poor circumstances, as appears from verse

2. Every creditor… shall release — This must be understood as a release from compulsory payment for that year, not an entire remission of the debt.

3. Of a foreigner thou mayest exact it — There would be a reason for dealing in a different way with the foreigner. He did not observe the sabbatical year. He would have his ordinary income from his land, while the Hebrew would not.

V. 4. Save when there shall be no poor-The words may be rendered thus, as in the margin of our Bibles, To the end that there be no poor among you. And so they contain a reason of this law, namely, that none be impoverished and ruined by a rigid exaction of debts.

Verse 4. There shall be no poor] That is, comparatively; see Deuteronomy 15:11.

4. According to this law, every poor Israelite who had borrowed money, and had not been able to pay it before, should this year be released from it. And though, if he were able, he was bound in conscience to pay it afterward, yet it could not be recovered by law. His brother — This is added to limit the word neighbour, which is more general, unto a brother, in nation and religion, an Israelite. The Lord’s release — Or, a release for the Lord, in obedience to his command, for his honour, and as an acknowledgment of his right in your estates, and of his kindness in giving and continuing them to you.

Verse 4. Save when there shall be no poor — The words may be rendered thus, as in the margin of our Bibles: To the end that there be no poor among you. And so they contain a reason of this law; namely, that none be empoverished and ruined by a rigid exaction of debts. For the Lord shall greatly bless thee — If in this and other things you be obedient, God will so abundantly bless you that you shall be well able to forbear the requiring of your debts on the sabbatic year.

Ver. 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 Clerc’s 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 ver. 3. By the jubilee, the Lord graciously guarded the Hebrews against pauperism.

4. Save when there shall be no poor among you — The literal rendering of the passage is, Except that there shall yet be with thee a poor man. 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.” — Speaker’s Commentary.

Verses 7, 8. Thou shalt not shut thy hand from thy poor brother — Because this law might tend to make some people cautious and niggardly in lending to the poor, as being assured they should lose the debt at the seventh year, if it were not paid before; or, upon this account, might make them sparing of their charities in other matters; Moses here cautions them against being influenced by so mean a principle, and charges every Israelite to look upon his poor neighbour as a brother, equally related to God as himself, who therefore would be sure to punish all uncharitableness to such as were his own people, as he would be to bless and reward those who, with a generous and bountiful heart, gratefully depended on his providence, and obeyed his commands. Open thy hand — That is, deal bountifully and liberally with him.

7. If there be… a poor man — In view of the requirement not to exact the return of money loaned to the poor man there might be reluctance to aid the poor in his need. Hence the charge, thou shalt not harden thine heart, nor shut thine hand from thy poor brother.

V. 8. Open thine hand wide-That is, deal bountifully and liberally with him.

Verse 8. Thou shalt open thine hand wide] Thy benevolence shall be in proportion to his distress and poverty, and thy ability. Thou shalt have no other rule to regulate thy charity by.

Verses 7, 8. Thou shalt not shut thy hand from thy poor brother — Because this law might tend to make some people cautious and niggardly in lending to the poor, as being assured they should lose the debt at the seventh year, if it were not paid before; or, upon this account, might make them sparing of their charities in other matters; Moses here cautions them against being influenced by so mean a principle, and charges every Israelite to look upon his poor neighbour as a brother, equally related to God as himself, who therefore would be sure to punish all uncharitableness to such as were his own people, as he would be to bless and reward those who, with a generous and bountiful heart, gratefully depended on his providence, and obeyed his commands. Open thy hand — That is, deal bountifully and liberally with him.

8. Shalt surely lend him — An anticipation of the gospel injunction to do as we would be done unto.

V. 9. Beware-Suppress the first risings of such uncharitableness. It be sin-That is, it be charged upon thee as a sin.

Verse 9. Beware that there be not a thought in thy wicked heart] בליעל Ëbbl lebabecha beliyaal, thy belial heart, that is, thy good-for-nothing or unprofitable heart; See Clarke on “Deuteronomy 13:13”.

And thine eye be evil] An evil eye signifies a covetous disposition. See the same form of expression used by our Lord in the same sense. Matthew 6:23. If thine eye be evil-If thou be a covetous person. Evil eye is by our Lord opposed to single eye, i.e., a person of a liberal, benevolent mind. Covetousness darkens the soul; liberality and benevolence enlighten it.

And he cry unto the Lord against thee] What a consolation to the poor and the oppressed, that they have a sure friend in God, who will hear their cry and redress their grievances!

Verses 9, 10. Beware — Suppress the first risings of such uncharitableness. And thine eye be evil — Envious, unmerciful, unkind, as this phrase means, Proverbs 23:6; that is, thou grudge to relieve him. The opposite to this is a bountiful eye, Proverbs 22:9. And it be sin unto thee — Charged upon thee as a sin. Thy heart shall not be grieved — That is, thou shalt give, not only with an open hand, but with a willing and cheerful mind, without which thy very charity is uncharitable, and not accepted by God.

9. Beware that there be not a thought in thy wicked heart — The original is very forcible. Lest there be a wicked thing in thy heart.

V. 10. Thine heart shall not be grieved-That is, thou shalt give, not only with an open hand, but with a willing and chearful mind, without which thy very charity is uncharitable, and not accepted by God.

Verses 9, 10. Beware — Suppress the first risings of such uncharitableness. And thine eye be evil — Envious, unmerciful, unkind, as this phrase means, Proverbs 23:6; that is, thou grudge to relieve him. The opposite to this is a bountiful eye, Proverbs 22:9. And it be sin unto thee — Charged upon thee as a sin. Thy heart shall not be grieved — That is, thou shalt give, not only with an open hand, but with a willing and cheerful mind, without which thy very charity is uncharitable, and not accepted by God.

V. 11. The poor shall never cease-God by his providence will so order it, partly for the punishment of your disobedience, and partly for the trial and exercise of your obedience to him and charity to your brother.

Verse 11. For the poor shall never cease out of the land] To this passage our Lord appears to allude Mark 14:7: For ye have the poor with you always. God leaves these in mercy among men to exercise the feelings of compassion, tenderness, mercy, &c. And without occasions afforded to exercise these, man would soon become a Stoic or a brute.

Verse 11. The poor shall never cease — God, by his providence, will so order it, partly for the punishment of your disobedience, and partly for the trial and exercise of your obedience to him, and charity to your brother.

11. The poor shall never cease out of the land — Our Lord says, “Ye have the poor with you always.” Mark 14:7. Here Moses lays down rules which the people were to observe in the case of Hebrew slaves. The earlier legislation is recorded in Exodus 21:2-6.

V. 12. If thy brother be sold-Either by himself, or his parents, or as a criminal. Six years-To be computed from the beginning of his servitude, which is every where limited to the space of six years.

Verse 12. If thy brother be sold — Either by himself or his parents, or as a criminal. Six years — To be computed from the beginning of his servitude, which is everywhere limited to the space of six years.

Ver. 12. If thy brother be sold, be put apprentice for a trade, or sold for a debt by sanction of the judges.

12. In the seventh year thou shalt let him go free — The seventh year was not of necessity the sabbatical year, but the seventh year from the beginning of his servitude. The humane features of the Hebrew law in respect to slavery was very marked. The slave was not only manumitted, but he was not allowed to go away in poverty.

Verse 13. Thou shalt not let him go away empty] Because during the time he served thee, he made no property for himself, having been always honest towards thee; and now when he leaves thee, he has nothing to begin the world with.

Verse 14. Thou shalt furnish him-out of thy flock] Thou shalt give him some cattle to breed with; out of thy floor-some corn for seed and for bread; and out of thy wine press-an adequate provision of wine for present necessity.

14. Thou shalt furnish him liberally — The Hebrew verb that is used makes the expression very emphatic, Thou shalt load him bountifully.

V. 15. The Lord redeemed thee-And brought thee out with riches, which because they would not, God gave thee as a just recompense for thy service; and therefore thou shalt follow his example, and send out thy servant furnished with all convenient provisions.

Verses 15-17. The Lord redeemed thee — And brought thee out with riches, which, because they would not, God gave thee as a just recompense for thy service; and therefore thou shalt follow his example, and send out thy servant furnished with all convenient provisions. For ever — All the time of his life, or, at least, till the year of jubilee. Likewise — That is, either dismiss her with plenty, or engage her to perpetual servitude, in the same manner and by the same rites.

15. Thou shalt remember that thou wast a bondman — How tenderly Moses reminds them of their own harsh slavery!

Verses 15-17. The Lord redeemed thee — And brought thee out with riches, which, because they would not, God gave thee as a just recompense for thy service; and therefore thou shalt follow his example, and send out thy servant furnished with all convenient provisions. For ever — All the time of his life, or, at least, till the year of jubilee. Likewise — That is, either dismiss her with plenty, or engage her to perpetual servitude, in the same manner and by the same rites.

16. I will not go — If the manservant or the maidservant did not wish to leave for freedom — did not wish to leave the master — they were not obliged to go, but in that case were to be bound to a lifelong bondage.

V. 17. For ever-All the time of his life, or, at least, ‘till the year of jubilee. Likewise-That is, either dismiss her with plenty, or engage her to perpetual servitude, in the same manner and by the same rites.

Verse 17. Thou shalt take an awl] See Clarke’s note on “Exodus 21:6”.

Verses 15-17. The Lord redeemed thee — And brought thee out with riches, which, because they would not, God gave thee as a just recompense for thy service; and therefore thou shalt follow his example, and send out thy servant furnished with all convenient provisions. For ever — All the time of his life, or, at least, till the year of jubilee. Likewise — That is, either dismiss her with plenty, or engage her to perpetual servitude, in the same manner and by the same rites.

17. Take an awl, and thrust it through his ear — The bored ears constituted a badge of slavery.

V. 19. All the firstling males thou shalt sanctify-Giving them to God on the eighth day. And thou shalt do no work with the female firstlings of the cow, nor shear those of the sheep. Even these must be offered to God as peace-offerings, or used in a religious feast.

Verses 19, 20. All the firstling males thou shalt sanctify — Giving them to God on the eighth day. And thou shalt do no work with the female firstlings of the cow, nor shear those of the sheep. Even these must be offered to God as peace-offerings, or used in a religious feast. Year by year — Namely, in the solemn feasts, which returned upon them every year.

19-23. The firstling males — The firstborn of the herd and flock, if males, were to be set apart — not used for ordinary purposes — to be devoted to the service of Jehovah. Sanctify unto the Lord thy God — That is, these were to be used in the sacred feasts which were to be celebrated at the sanctuary, the place which the Lord shall choose.

V. 20. Year by year-Namely, in the solemn feasts which returned upon them every year.

Verse 20. Thou shalt eat it-in the place which the Lord shall choose] Thus God in his mercy made their duty and interest go hand in hand. And in every case God acts thus with his creatures; well, therefore, might Satan ask, Doth Job serve God for naught? No! nor does God design that any man should.

Verses 19, 20. All the firstling males thou shalt sanctify — Giving them to God on the eighth day. And thou shalt do no work with the female firstlings of the cow, nor shear those of the sheep. Even these must be offered to God as peace-offerings, or used in a religious feast. Year by year — Namely, in the solemn feasts, which returned upon them every year.

19-23. The firstling males — The firstborn of the herd and flock, if males, were to be set apart — not used for ordinary purposes — to be devoted to the service of Jehovah. Sanctify unto the Lord thy God — That is, these were to be used in the sacred feasts which were to be celebrated at the sanctuary, the place which the Lord shall choose.

Verse 21. If there be any blemish] See Clarke’s notes on “Leviticus 22:20”. God will have both a perfect priest and a perfect offering. DEUTERONOMY

19-23. The firstling males — The firstborn of the herd and flock, if males, were to be set apart — not used for ordinary purposes — to be devoted to the service of Jehovah. Sanctify unto the Lord thy God — That is, these were to be used in the sacred feasts which were to be celebrated at the sanctuary, the place which the Lord shall choose.

19-23. The firstling males — The firstborn of the herd and flock, if males, were to be set apart — not used for ordinary purposes — to be devoted to the service of Jehovah. Sanctify unto the Lord thy God — That is, these were to be used in the sacred feasts which were to be celebrated at the sanctuary, the place which the Lord shall choose.

19-23. The firstling males — The firstborn of the herd and flock, if males, were to be set apart — not used for ordinary purposes — to be devoted to the service of Jehovah. Sanctify unto the Lord thy God — That is, these were to be used in the sacred feasts which were to be celebrated at the sanctuary, the place which the Lord shall choose.