DEUTERONOMY 15 COMMENTARY

EDITED BY GLENN PEASE

The Year for Canceling Debts

1 At the end of every seven years you must

cancel debts.

BARNES, "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.”

CLARKE, "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 Exodus 21 (note), Exodus 23 (note), and Leviticus 25 (note).

GILL, "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, Lev_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 Deu_15:1 that as in Deu_31:10 after seven years is meant, so the release of monies is after seven years.

HEBRY 1-3, "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

1

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 (Deu_15:3) that the debtor was an

Israelite (an alien could not take the benefit of this law) and that he was poor (Deu_

15:4), 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, Deu_15:2. 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.

JAMISON, "(Deu 15:1) At the end of every seven years thou shalt make a release.

CALVIN, "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

2

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.” (Isaiah 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.

COFFMAN, "The plain meaning of this is that all debts shall be cancelled and forgiven

in the Sabbatical Year, all debts to fellow Israelites. However, this is one of the laws of

God that the Jews "made void by their tradition" (Matthew 15:6). It is regrettable that

a scholar like Keil would have fallen into the devious "reasoning" by which the Jews

nullified this commandment, assuming that, Philo and the Talmudists were correct in

the affirmation that, "This simply meant lengthening the term for repayment!"[1] If

this paragraph in God's Word means simply "declaring a moratorium on debts for one

year," it was in no sense whatever a "release."[2] We are thankful that a number of

discerning scholars came up with the correct answer here:

"The actual wording here favors the view that the actual release of the loan itself is

meant. The early Jewish rabbis so understood it; and we should show that what is in

view is the complete remission of debt.[3] This prescribes a release of debts.[4] The

remission of the loan was absolute, thereby becoming a gift.[5] This law applies to

charitable loans; and their whole remission is intended, not merely the interest, because

this type of loan did not bear interest."[6]

A number of other scholars consulted were of the same opinion as these just cited, but

these are sufficient to show what the true meaning is generally considered to be. One

further point of interest is that this "release" also applied to Hebrew slaves who were to

be freed in the Sabbatical Year. It was a genuine freedom that they received, and their

former masters' were expected to endow them richly at the same time of their release.

That "release" meant such a thing to slaves indicates that nothing less than full

remission of debts could fulfil the "release" of debtors.

Deuteronomy 15:4 has the promise that, "There shall be no poor with thee!" This, of

course, is the will of God for His people, and actually for all people; it was never the

intention of God that people should be stricken with poverty and the suffering

associated with it, but it should be noted that there is a qualifier on this promise: "IF

ONLY THOU DILIGENTLY HEARKEN TO DO GOD'S COMMANDMENTS"

(Deuteronomy 15:5). Deuteronomy 15:4 therefore states God's ideal for His people, an

ideal that cannot ever be achieved apart from universal obedience to the

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commandments of God. Deuteronomy 15:7, below, indicates that the rule of God in the

O.T. was exactly the same as it is in the N.T., "The poor ye have with you always"

(Matthew 26:11).

There is nothing really strange about the fact of there always being those who are poor.

There are many causes of poverty, some of course, being beyond the perimeter of

anything that anyone can do to prevent it. Wars, famines, floods, and all kinds of

natural disasters, etc., can issue in poverty for millions, but there are other causes of

poverty, many of such causes being within people themselves. Immorality, drunkenness,

wastefulness, irresponsibility, laziness, gambling, etc., - when such things are within

people, poverty is inevitable. All of these things (and others like them) are poverty!

We have already noted that the Jewish rabbis and Talmudists quickly moved to get rid

of this law about the remission of debts, and, as Ackland said, "There is reason to

believe that this law was never fully implemented!"[7]

"Thou shalt lend to many nations, but thou shalt not borrow ..." (Deuteronomy 15:6) In

the long history of the Jewish people, they have tended to fulfill the role of money-

lender to mankind. "Both borrowing and lending are precarious practices! `Neither a

borrower or a lender be; for loan oft loses both itself and friend, and borrowing dulls

the edge of husbandry.'"

BENSON, "Deuteronomy 15:1. At the end of every seven years — When the seventh

year comes, which is the end or last of the seven, Deuteronomy 15:9; Deuteronomy

15:12. 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.

PETT, "Introduction

The Covenant Stipulations, Covenant Making at Shechem, Blessings and Cursings

(Deuteronomy 12:1 to Deuteronomy 29:1).

In this section of Deuteronomy we first have a description of specific requirements that

Yahweh laid down for His people. These make up the second part of the covenant

stipulations for the covenant expressed in Deuteronomy 4:45 to Deuteronomy 29:1 and

also for the covenant which makes up the whole book. They are found in chapters

12-26. As we have seen Deuteronomy 1:1 to Deuteronomy 4:44 provide the preamble

and historical prologue for the overall covenant, followed by the general stipulations in

chapters 5-11. There now, therefore, in 12-26 follow the detailed stipulations which

complete the main body of the covenant. These also continue the second speech of

Moses which began in Deuteronomy 5:1.

Overall in this speech Moses is concerned to connect with the people. It is to the people

that his words are spoken rather than the priests so that much of the priestly legislation

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is simply assumed. Indeed it is remarkably absent in Deuteronomy except where it

directly touches on the people. Anyone who read Deuteronomy on its own would

wonder at the lack of cultic material it contained, and at how much the people were

involved. It concentrates on their interests, and not those of the priests and Levites,

while acknowledging the responsibility that they had towards both priests and Levites.

And even where the cultic legislation more specifically connects with the people,

necessary detail is not given, simply because he was aware that they already had it in

writing elsewhere. Their knowledge of it is assumed. Deuteronomy is building on a

foundation already laid. In it Moses was more concerned to get over special aspects of

the legislation as it was specifically affected by entry into the land, with the interests of

the people especially in mind. The suggestion that it was later written in order to bring

home a new law connected with the Temple does not fit in with the facts. Without the

remainder of the covenant legislation in Exodus/Leviticus/Numbers to back it up, its

presentation often does not make sense from a cultic point of view.

This is especially brought home by the fact that when he refers to their approach to

God he speaks of it in terms of where they themselves stood or will stand when they do

approach Him. They stand not on Sinai but in Horeb. They stand not in the Sanctuary

but in ‘the place’, the site of the Sanctuary. That is why he emphasises Horeb, which

included the area before the Mount, and not just Sinai itself (which he does not

mention). And why he speaks of ‘the place’ which Yahweh chose, which includes where

the Tabernacle is sited and where they gather together around the Tabernacle, and not

of the Sanctuary itself. He wants them to feel that they have their full part in the whole.

These detailed stipulations in chapters 12-26 will then be followed by the details of the

covenant ceremony to take place at the place which Yahweh has chosen at Shechem

(Deuteronomy 27), followed by blessings and cursings to do with the observance or

breach of the covenant (Deuteronomy 28).

I. INSTRUCTION WITH REGARD TO WORSHIP AND RIGHTNESS BEFORE

YAHWEH (Deuteronomy 12:1 to Deuteronomy 16:17).

In this first group of regulations in Deuteronomy 12:1 to Deuteronomy 16:7 emphasis is

laid on proper worship and rightness before Yahweh, looked at from the people’s point

of view. They include:

· Regulations with regard to the Central Sanctuary as the one place where

Yahweh is to be officially worshipped with emphasis on the people’s side of things and

their participation. They are to worship there joyfully (Deuteronomy 12).

· Regulations with regard to avoidance of idolatry as it affects the people lest they

lose their cause for joy (Deuteronomy 13).

· Regulations for the people with regard to ritual wholeness and cleanness so that

they might reveal themselves as suited to worship joyfully in the place which Yahweh

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would choose (Deuteronomy 14:1-21).

· Regulations for the people with regard to tithing mainly ignoring levitical

aspects (Deuteronomy 14:22-27). Here they were to share their joy with others who

would thus be able to rejoice with them.

· Regulations with regard to poverty as a slur on Yahweh (Deuteronomy 14:28 to

Deuteronomy 15:11). This was to be allayed by a special use of the tithe every third year

and a release from debt every seventh year. To allow unrelieved poverty in the land

would prevent their being able to approach Yahweh with joy and to enjoy His

prosperity.

· Regulations with regard to Israelite Habiru bondsmen and bondswomen and

how they were to be their treated (Deuteronomy 15:12-18). Again the emphasis is on

generosity towards those whose need was greatest.

· Regulations with regard to firstlings, who represented their own relief from

bondage, with the emphasis on their being Yahweh’s and thus to be royally treated, and

to be eaten joyfully in the place which Yahweh would choose. The emphasis is on the

people’s participation (Deuteronomy 15:19-23).

· Regulations with regard to the three main feasts, with emphasis on the fact that

they must be eaten at the place which Yahweh will choose and that the last two of them

must be celebrated joyfully, again with the emphasis on the people’s participation

throughout (Deuteronomy 16:1-17).

But central to it all is the Central Sanctuary, the place where Yahweh sets His name.

The place where He meets with His people, and they with Him, and the need for them to

be in the right spirit so as to do so joyfully.

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 Deuteronomy 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 (Leviticus 25:1-7),

and with this in mind he continues with the theme of helping the poorest in the land

(Deuteronomy 14:28). In Deuteronomy 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 Deuteronomy 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 (Exodus

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

6

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 (Exodus 23:10-11;

Leviticus 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 (Deuteronomy

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 - Exodus 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

7

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.

Verse 1

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 Deuteronomy 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 (Leviticus 25:1-7),

and with this in mind he continues with the theme of helping the poorest in the land

(Deuteronomy 14:28). In Deuteronomy 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 Deuteronomy 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 (Exodus

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 (Exodus 23:10-11;

Leviticus 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

8

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 (Deuteronomy

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 - Exodus 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 (Deuteronomy 15:1-11).

9

(This whole chapter is ‘thou’).

Deuteronomy 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

Deuteronomy 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 Deuteronomy 14:28 to Deuteronomy 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

10

mind).

“You shall make a release.” There are a number of arguments for seeing this as

indicating a permanent release.

1) In Deuteronomy 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 Deuteronomy 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?’ (Luke 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 Deuteronomy 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 Deuteronomy 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 (Leviticus 25:3-7; Exodus

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.

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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 (Deuteronomy 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 Deuteronomy 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.

HAWKER, "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? Luke 4:18-19.

LANGE, "The Fourth Command

Deuteronomy 15:1 to Deuteronomy 16:17

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Deuteronomy 15:1-23

1, 2At 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

neighbour[FN1] 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 Lord’s release 3 Of a foreigner thou

mayest exact [urge, press] it again: but that which Isaiah 4thine with thy brother thine

hand shall release: Save when [Only that][FN2] 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 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 [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 8 But

thou shalt open thine hand wide [cheerfully][FN3] unto him, and shalt surely [richly]

lend him sufficient for his need, in that which he wanteth 9 Beware 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 10 Thou shalt surely[FN4] 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 12 thy brother, to thy poor [bowed, distressed] and to thy needy, in thy

land. And if thy brother, an Hebrew Prayer of Manasseh, 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 13 And 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 15 And 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 16 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: 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 18 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

[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 19 All 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 20 Thou shalt eat it before the Lord thy God year by year in the

place which the Lord shall choose, thou and thy household 21 And if there be any

blemish therein, as if it be lame, or blind, or have any ill blemish, thou shalt not

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sacrifice it unto the Lord thy God 22 Thou shalt eat it within thy gates: the unclean and

the clean person shall eat it alike, as the roebuck, and as the hart 23 Only thou shalt not

eat the blood thereof; thou shalt pour it upon the ground as water.

Deuteronomy 16:1 to Deuteronomy 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 2 Thou 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 3 Thou 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 4 And 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 5 Thou mayest not sacrifice

[kill, as margin] the passover within 6 any 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 7 And 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 8 Six days thou shalt eat unleavened bread;[FN5] 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 10 And 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,[FN6] according

as the Lord thy God hath blessed thee: 11And thou shalt rejoice before the Lord thy

God, thou, and thy Song of Solomon, and thy daughter, and thy Prayer of Manasseh -

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 12 And thou shalt remember that thou wast a bond-

man in Egypt: and 13 thou 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.[FN7] 14And thou shalt rejoice in thy feast, thou and thy Song of

Solomon, and thy daughter, and thy Prayer of Manasseh -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 16 Three 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 17 shall 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.

K&D, "On the Year of Release. - The first two regulations in this chapter, viz.,

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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). ְׁשִמָ�ה, from ָׁשַמט 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 ָׁשמּוט (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 Bähr, 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). ָקָרא 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).

BI 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

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“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 people’s 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. (Josiah’s Passover, 2Ch_34:29 ff.; and Ezra’s 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 God’s 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, Israel’s compliance with God’s will here as everywhere was to be to the advantage even of his worldly prosperity. A

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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 people’s 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 Israel’s 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 world’s 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 God’s 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

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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 God’s 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 God’s 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 men’s 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 year’s 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 people’s memory (Lev_23:40; Lev_23:42-43). That memorial was to emphasise God’s goodness in the protection of the fathers and in the settlement of their posterity. The Feast of Tabernacles therefore marked the consummation of God’s 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 God’s 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 God’s goodness finds last and highest manifestation in the final home-bringing of His universal Church. The anti-type is the ingathering of God’s 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 Christ’s 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

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of Christ’s 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 God’s 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

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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 God’s 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 believer’s 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.)

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2 This is how it is to be done: Every creditor

shall cancel any loan they have made to a fellow

Israelite. They shall not require payment from

anyone among their own people, because the

Lord’s time for canceling debts has been

proclaimed.

BARNES, "Because it is called the Lord’s release - Render, because

proclamation has been made of the Lord’s release. The verb is impersonal, and

implies (compare Deu_31:10) that “the solemnity of the year of release” has been

publicly announced.

GILL, "And this is the manner of the release,.... Or the rules to be observed in making it:

every creditor that lendeth ought unto his neighbour shall release it; that is, forgive the debt, or free the debtor from any obligation to payment. Some think this was only a release of debts for this year, in which there was no ploughing nor sowing, and so a poor man could not be in any circumstances to pay his debts, but might be exacted afterwards; but it rather seems to be a full release, so as the payment of them might not be demanded, neither this year nor afterwards; indeed, if a person afterwards should be in a capacity to pay his debts, he would be obliged, in conscience, duty, and honour, to pay them, though no reserve was made in this law, which nowhere appears:

he shall not exact it of his neighbour, or of his brother: he might receive it, if payment was offered, but he might not demand it, or sue for it; or give his neighbour or brother, whether in a natural or religious sense, any trouble about it: the Targum of Jonathan paraphrases it,"his brother, an Israelite;''one of the same nation and religion with him, though he might not be related in the bonds of consanguinity:

because it is called the Lord's release; appointed and commanded by him, and was for his honour and glory, as a God gracious and merciful to the poor, and beneficent to those creditors; and which was proclaimed in his name, by the civil magistrate, according to his order; so the Targum of Jonathan,"because the house of judgment, or the sanhedrim, proclaimed it a release before the Lord.''Now this was typical of a release of debts, or of forgiveness of sins, which is an act of God's grace through Christ, and for his sake. Sins are called debts, not what men owe to God, for

21

then it would be right to commit them, and they might be committed with impunity, yea, with praise, since it would be doing what is fit and right, and well pleasing to God; but men are debtors to fulfil the law, and in case of failure, or a breach of it, are bound to the debt of punishment; and these debts are very numerous, and men are incapable of paying them: and by a release of these is meant not a liberty of sinning, nor a freedom from the being or bondage of sin, but from the guilt of it, and from obligation to punishment for it; and is properly the forgiveness of sin, which is expressed by various phrases, as a non-imputation, a non-remembrance, a covering, blotting out, and removing of sin, and here typically a release of debts; see Mat_6:12, and God only can make it; he is the creditor, sin is committed against him, and he only can forgive it, which he does freely, fully, and at once, see Luk_7:41.

HEBRY, " To put an honour upon the sabbatical year: Because it is called the Lord's

release, Deu_15:2. 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.

JAMISON, "Every creditor that lendeth ought unto his neighbour shall release it — not by an absolute discharge of the debt, but by passing over that year without exacting payment. The relief was temporary and peculiar to that year during which there was a total suspension of agricultural labor.

he shall not exact it ... of his brother — that is, an Israelite, so called in opposition to a stranger or foreigner.

because it is called the Lord’s release — The reason for acquitting a debtor at that particular period proceeded from obedience to the command, and a regard for the honor, of God; an acknowledgment of holding their property of Him, and gratitude for His kindness.

COKE, "Ver. 2. Every creditor that lendeth—shall release— This cannot well be

meant of money lent to those who were well able to pay; for nothing could have

been more absurd than to have extinguished debts whereby the borrower was

enriched: but it must be meant of money lent to an Israelite who was in poor

circumstances, as appears from ver. 4. Le Clerc, with others, seems to

understand the precept thus: that they were only to forbear to demand it this

year; for, as there was no sowing or produce of the land every seventh year,

Hebrew debtors, unless they were very rich, could not have paid their debts that

year without great inconvenience: and indeed the Hebrew word does not import

an absolute remission, but an intermission only. However, with respect to the

indigent and necessitous, more seems to be designed, namely, that they should

have an entire acquittance of their debts; though, if afterwards they grew rich,

they were bound in good conscience to pay. Accordingly, most of the rabbis hold

the release to be perpetual, though they have their limitations for some debts and

22

debtors; for instance, if a man lent his neighbour money, setting him an

appointed time to repay, as of ten years, he was not released from the debt in the

seventh: if he conditioned with him not to release that particular debt in the

seventh year, the obligation remained. The words, because it is called the Lord's

release, are rendered by Dr. Waterland, because the Lord's release hath been or

is proclaimed, with which Houbigant agrees: postquam remissio domini fuerit

promulgata.

BENSON, "Deuteronomy 15:2. 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

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.

PETT, "Verse 2-3

‘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.’

The release is to be granted to neighbours and brothers, not to foreigners. Again

we must recognise that such borrowing between Israelites would only take place

under circumstances of real need. It was not in that sense a ‘borrowing’ society.

Thus the probability is that if the person had been unable to pay it back by the

seventh year it would indicate deep poverty. That is why Yahweh in His

goodness proclaims freedom from the debt. It was not a rogue’s charter, and the

creditor, who was presumably himself doing well, was to willingly forego the

debt, recognising the great need of the debtor, because he was grateful for what

Yahweh had given to him.

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3 You may require payment from a foreigner,

but you must cancel any debt your fellow

Israelite owes you.

BARNES, "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.

GILL, "Of a foreigner thou mayest exact it again,.... Either on the seventh year, or after it:

but that which is thine with thy brother, thine hand shall release; a debt that lies between them, where the one is the creditor, and the other debtor, the creditor shall freely and fully forgive the debtor. So those only are released or forgiven by the Lord who are his own, whom he has reserved for himself, or chosen to everlasting life; who are interested in the covenant of his grace, one article in which is the forgiveness of sins; and who are redeemed by the blood of Christ, a branch of which redemption is remission of sin; and who are called by grace, and believe in Christ, to whom pardon of sins is promised; but those who are foreigners and strangers, and are not the Lord's chosen, redeemed, and called people, have no share in this blessing of grace; nor such who are rich in their own esteem, and need nothing; but those who are poor and unable to pay their debts, and are sensible of their spiritual poverty, and apply to the Lord for the forgiveness of their sins.

JAMISON, "Of a foreigner thou mayest exact it again — Admission to all the religious privileges of the Israelites was freely granted to heathen proselytes, though this spiritual incorporation did not always imply an equal participation of civil rights and privileges (Lev_25:44; Jer_34:14; compare 1Ch_22:2; 2Ch_2:17).

K&D, "The foreigner thou mayest press, but what thou hast with thy brother shall

thy hand let go. ָנְכִרי is a stranger of another nation, standing in no inward relation to

Israel at all, and is to be distinguished from ר ֵ, the foreigner who lived among the

Israelites, who had a claim upon their protection and pity. 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.

CALVIN, "3.Of a foreigner thou mayest exact it. An exception follows, that it should be

24

lawful to sue foreigners, and to compel them to pay; and this for a very good reason,

because it was by no means just that despisers of the Law should enjoy the Sabbatical

benefit, especially when God had conferred the privilege on His elect people alone.

What follows in the next verse, “Unless because there shall be no beggar,” interpreters

twist into various senses. Some translate it, Nevertheless ( veruntamen,) let there be no

beggar among thee; as if it were a prohibition, that they should not suffer their poor

brethren to be overwhelmed with poverty, without assisting them; and, lest they should

object that, if they should be so liberal in giving, they would soon exhaust themselves,

God anticipates them, and bids them rely upon his blessing. Others, however,

understand it as a promise, and connect it thus, That there should be no beggar among

them, if only they keep the Law, since then God would bless them. Nor would this

meaning be very unsuitable. What they mean who expound it, Insomuch that there

should be no beggar with thee, I know not. Let my readers, however, consider whether

”,ephes ci, is not better rendered “unless�because,unless�because,unless�because,unless�because ,אפס כי (146) (�nisi�quod:)�and�then�this�(�nisi�quod:)�and�then�this�(�nisi�quod:)�and�then�this�(�nisi�quod:)�and�then�this�

clause�would�be�read�parenthetically,�as�if�it�were�said,�Whenever�there�shall�be�any�poor�clause�would�be�read�parenthetically,�as�if�it�were�said,�Whenever�there�shall�be�any�poor�clause�would�be�read�parenthetically,�as�if�it�were�said,�Whenever�there�shall�be�any�poor�clause�would�be�read�parenthetically,�as�if�it�were�said,�Whenever�there�shall�be�any�poor�

among�your�brethren,�an�opportunity�of�doing�them�good�is�presented�to�you.�Therefore�among�your�brethren,�an�opportunity�of�doing�them�good�is�presented�to�you.�Therefore�among�your�brethren,�an�opportunity�of�doing�them�good�is�presented�to�you.�Therefore�among�your�brethren,�an�opportunity�of�doing�them�good�is�presented�to�you.�Therefore�

the�poverty�of�your�brethren�is�to�be�relieved�by�you,�in�order�that�God�may�bless�you.�But,�the�poverty�of�your�brethren�is�to�be�relieved�by�you,�in�order�that�God�may�bless�you.�But,�the�poverty�of�your�brethren�is�to�be�relieved�by�you,�in�order�that�God�may�bless�you.�But,�the�poverty�of�your�brethren�is�to�be�relieved�by�you,�in�order�that�God�may�bless�you.�But,�

that�the�sentence�may�be�clearer,�I�take�the�two�words,�that�the�sentence�may�be�clearer,�I�take�the�two�words,�that�the�sentence�may�be�clearer,�I�take�the�two�words,�that�the�sentence�may�be�clearer,�I�take�the�two�words,אפס כי�, ephes ci, exclusively, as if it

were, On no account let there be a beggar: or, howsoever it. may be, suffer not that by

your fault there should be any beggar amongst you; for He would put an end to all vain

excuses, and, as necessity arose, would have them disposed to give assistance, lest the

poor should sink under the pressure of want and distress, tie does not, therefore, mean

generally all poor persons, but only those in extreme indigence; such as the Prophet

Amos complains are “sold�for�a�pair�of�shoes.sold�for�a�pair�of�shoes.sold�for�a�pair�of�shoes.sold�for�a�pair�of�shoes.” (�Amos�(�Amos�(�Amos�(�Amos�2:62:62:62:6.)�In�order,�then,�that�they�may�.)�In�order,�then,�that�they�may�.)�In�order,�then,�that�they�may�.)�In�order,�then,�that�they�may�

more�cheerfully�assist�their�distresses,�He�promises�that�His�blessing�shall�be�productive�of�more�cheerfully�assist�their�distresses,�He�promises�that�His�blessing�shall�be�productive�of�more�cheerfully�assist�their�distresses,�He�promises�that�His�blessing�shall�be�productive�of�more�cheerfully�assist�their�distresses,�He�promises�that�His�blessing�shall�be�productive�of�

greater�abundance.�And�from�hence�Paul�seems�to�have�derived�his�exhortation�to�the�greater�abundance.�And�from�hence�Paul�seems�to�have�derived�his�exhortation�to�the�greater�abundance.�And�from�hence�Paul�seems�to�have�derived�his�exhortation�to�the�greater�abundance.�And�from�hence�Paul�seems�to�have�derived�his�exhortation�to�the�

Corinthians:Corinthians:Corinthians:Corinthians:

“He�which�soweth�bountifully,�shall�reap�also�bountifully.�God�is�able�to�make�all�grace�He�which�soweth�bountifully,�shall�reap�also�bountifully.�God�is�able�to�make�all�grace�He�which�soweth�bountifully,�shall�reap�also�bountifully.�God�is�able�to�make�all�grace�He�which�soweth�bountifully,�shall�reap�also�bountifully.�God�is�able�to�make�all�grace�

abound�toward�you;�that�ye,�always�having�all�sufficiency�in�all�things,�may�abound�to�every�abound�toward�you;�that�ye,�always�having�all�sufficiency�in�all�things,�may�abound�to�every�abound�toward�you;�that�ye,�always�having�all�sufficiency�in�all�things,�may�abound�to�every�abound�toward�you;�that�ye,�always�having�all�sufficiency�in�all�things,�may�abound�to�every�

good�work.:�Now�he�that�ministereth�seed�to�the�sower,�shall�both�minister�bread�for�your�good�work.:�Now�he�that�ministereth�seed�to�the�sower,�shall�both�minister�bread�for�your�good�work.:�Now�he�that�ministereth�seed�to�the�sower,�shall�both�minister�bread�for�your�good�work.:�Now�he�that�ministereth�seed�to�the�sower,�shall�both�minister�bread�for�your�

food,�and�multiply�your�seed�sown,�and�increase�the�fruits�of�your�righteousness,�that,�food,�and�multiply�your�seed�sown,�and�increase�the�fruits�of�your�righteousness,�that,�food,�and�multiply�your�seed�sown,�and�increase�the�fruits�of�your�righteousness,�that,�food,�and�multiply�your�seed�sown,�and�increase�the�fruits�of�your�righteousness,�that,�

being�enriched�in�every�thing,�you�may�abound�unto�all�bountifulness.being�enriched�in�every�thing,�you�may�abound�unto�all�bountifulness.being�enriched�in�every�thing,�you�may�abound�unto�all�bountifulness.being�enriched�in�every�thing,�you�may�abound�unto�all�bountifulness.” )2 Corinthians

9:6.)

In short, God would have them without carefulness, since He will abundantly

recompense them with His blessing, if they have diminished their own stores by

liberality to the poor.

COKE, "Ver. 3. Of a foreigner thou mayest exact it again— Of an alien, that is, one

25

who was neither a native Israelite, nor proselyted to the Jewish religion, but a mere

Gentile: for this was one of the privileges of the Jewish community, and not one of the

common rights of mankind; and therefore it is restricted wholly to Jews or Gentile

proselytes: besides, there was not the same reason for releasing the principal or interest

to a foreigner as to a Hebrew; for the Hebrews observed the sabbatical year, whereas

the other sowed and reaped and traded in that year, as well as in others. See Grotius

and Le Clerc.

HAWKER, "What is a foreigner? Paul hath told us, Ephesians 2:12. Reader! do you

not see from hence, that covenant blessings, and covenant mercies, are peculiar

blessings and mercies. LORD! give me grace to be very earnest in searching for the

tokens of being interested in the covenant; and then, grace to prize them in proportion

to their infinite importance, . Reader! examine yourself by that mark, Romans 8:14.

Read also with it, Romans 9:4-8.

4 However, there need be no poor people among

you, for in the land the Lord your God is giving

you to possess as your inheritance, he will richly

bless you,

BARNES, "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.

CLARKE, "There shall be no poor - That is, comparatively; see Deu_15:11.

GILL, "Save when there shall be no poor among you,.... Then such a law could not take place, there would be no debts to be released; for this was never designed to screen rich persons from the payment of their just debts, or whoever were in a capacity of so doing, only such as were really poor, and unable to pay; and it supposes that this might sometimes be the case, that there were none poor in Israel, or needed the benefit of such a law; and, according to the Targum of Jonathan, it is suggested there would be none, if they were observant of the commands of God: and some take it for a promise, rendering the words "nevertheless" (c), notwithstanding

26

such a law:

there shall be no poor among you; but then it must be understood conditionally: others interpret this as the end to be answered by this law, "to the end (d) there may be no poor among you"; by observing this law, all debts being released once in seven years, it would prevent persons falling into distress and poverty, to such a degree as to be in want, and become beggars; and Julian the emperor observes, that none of the Jews begged (e), which he attributes to the care that was taken of their poor:

for the Lord shall greatly bless thee in the land which the Lord thy God giveth thee for an inheritance to possess it; which is either a reason why there would be no poor, should they observe the commandments of the Lord; or a reason why they should release the debts of the poor because they were so greatly blessed with a fruitful land, which brought them such an increase, as enabled them to free their poor debtors, when in circumstances unable to pay them.

HEBRY 4-6, "It was to prevent the falling of any Israelite into extreme poverty: so the margin reads (Deu_15:4), 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, Deu_15:4-6. 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 (Deu_15:4), but he doth bless thee, Deu_15:6. 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, 2Co_8:14. 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 (Deu_15:6), 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, Pro_22:7. 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.

JAMISON, "Save when there shall be no poor man among you — Apparently a qualifying clause added to limit the application of the foregoing statement [Deu_15:3]; so that “the brother” to be released pointed to a poor borrower, whereas it is implied that if he were rich, the restoration of the loan might be demanded even during that year. But the words may properly be rendered (as on the Margin) to the end, in order that there may be no poor among you - that is, that none be reduced to inconvenient straits and poverty by unseasonable exaction of debts at a time when there was no labor and no produce, and that all may enjoy comfort and prosperity, which will be the case through the special blessing of God on the land, provided they are obedient.

27

COKE, "Ver. 4, 5. Save when, &c.— Houbigant follows the marginal reading of

our Bibles, joining the first clause of the 4th verse to the end of the 3rd, as

explanatory, he observes, of the law: as if it had been said, "Thou shalt not exact

thy debt from thy brother; for this reason, that there may not be a poor man

among you through your severity." He asserts, that the words אפסּאכי epes-ki, can

signify here no other than to the end that: asin que, in the French/

ELLICOTT, "(4) Save when there shall be no poor (man) among you.—This

clause is the source of a very interesting passage in the Acts of the Apostles,

Deuteronomy 4:34, “Great grace was upon them all, for neither was there among

them any (one) that lacked” The words at the beginning of the verse in Hebrew,

“save when” may also be rendered (as in the Margin) “to the end that,” or “to

such an extent that there shall be no poor man among you.” Those who can well

afford to pay need not be excused from their obligations.

For the Lord thy God shall greatly bless thee.—So in Acts 4:33, “Great grace

was upon them all.” The blessing need not be equal and universal prosperity, if

those who have the good things of this world will always remember the poor to

such an extent that no member of the community shall be left in want.

BENSON, "Deuteronomy 15:4. 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.

PETT, "Verse 4-5

‘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.’

A further reason for the release is that the need for it would only arise if Israel

had been disobedient to Yahweh. For if they listened diligently to His voice, to

observe all the commandments given by Moses, there would be no poor, and

therefore no borrowers, among them, for Yahweh would then bless the land,

which He had given them as an inheritance that they could possess, to such an

extent that poverty would be ruled out. Thus the fact that there was a debtor

would indicate Israel’s failure, and release of the debtor would be a kind of

partial atonement for that failure.

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However, the chiasmus clearly brings out that the reason that there will be no

poor will be because of God’s blessing of the land so that the third year tithe will

be of such munificence that there will be sufficient for all, and none will be poor.

But this will only be so if they are faithful to the covenant so that God blesses the

land.

K&D, "“Only that there shall be no poor with thee.” ִיְהֶיה is jussive, like the

foregoing imperfects. The meaning in this connection is, “Thou needest not to remit a debt to foreigners in the seventh year; thou hast only to take care that there is no poor man with or among thee, that thou dost not cause or increase their poverty, by oppressing the brethren who have borrowed of thee.” Understood in this way, the sentence is not at all at variance with Deu_15:11, where it is stated that the poor would never cease out of the land. The following clause, “for Jehovah will bless thee,” etc., gives a reason for the main thought, that they were not to press the Israelitish debtor. The creditor, therefore, had no need to fear that he would suffer want, if he refrained from exacting his debt from his brother in the seventh year.

BI 4-11, "Save when there shall be no poor among you.

Rural poverty

These two sentences (Deu_15:4; Deu_11:1-32) seem, at first sight, to contradict one another. There are three ways of reading the fourth verse. “Save when there shall be no poor among you,” says the text. “To the end that there be no poor,” reads the margin. Howbeit, there shall be no poor with thee, runs the Revised Version. The explanation may be briefly put thus: There would always be poor people among them; “howbeit, they must not let them be poor, i.e. not let them sink down in poverty.

I. The existence of poverty. My own experience has been that those who are most hurt cry out least. The most deserving, and generally the most pitiful, cases of distress have to be looked for. But, say some, is it not their own fault that they are so badly off? No doubt it often is so. Idleness, drink, waste, folly, incapableness may all cause poverty; but what of that? We cannot stand by and see people starve. It would be easier to die by hanging than hunger; but we do not even hang people except for high treason or murder. Much more must we not by any sin of omission condemn the innocent to suffer with the guilty—the hardworking wife or the helpless children for the sake of the worthless husband or father. The fact is that poverty is largely the consequence of an unequal struggle between the strong and the weak.

II. The duty of relieving poverty. Look at what Moses taught the Israelites.

1. That prevention is better than cure. There was never to be a “bitter cry of outcast” Canaan.

(1) We may use our influence to encourage better education. With the next generation more intelligent, temperate, and capable, pauperism will be less.

(2) We may exert our influence towards giving the labourer a heartier interest in the land he tills.

(3) We may inculcate a love of independence. Poverty is no sin, but pauperism is a reproach, and should be felt as such.

2. That each nation, or community, or church, should care for its own poor.

3. That charity should be systematic. The time was precise—every third year; the

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quantity was precise—one tenth; the object was precise—“thy poor brother.”

Contrast with these laws of Moses the teaching of Christ.

1. The law of Moses aimed at preventing poverty. Christ came and found men poor. He did more than prevent; He cured. To heal sickness is a harder task than to maintain health. To deliver the needy when he crieth is often more difficult than to preserve him before he has had occasion to cry. Moses provided for keeping people up who were not overthrown; Christ actually went down to the low dark depths, and raised those who were sunk there.

2. Moses taught that each nation, or community, or church, should care for its own. To go beyond that was permitted, but not enjoined. Christ taught a much broader truth than that—charity without distinction. Our neighbour is not the person who lives next door to us, or who has most affinity with us; but the person who is nearest to our helping hand, even though he be a Jew and we are Samaritans. Our first duty is to our own, but not our last. Charity begins at home, but does not end there.

3. Moses was systematic, but Christ was above systems. There was no fixed standard with Him, except this. “Sell all that thou hast and distribute unto the poor.” There was no stint in His giving. It was not certain objects of His kindness whom He blessed: “Whosoever will, let him come.” It was not every few years merely that He was benevolent; but “yesterday, today, and forever.” (Charles T. Price.)

The poor laws of the Bible; or, rules and reasons for the relief of the distressed

I. The rules that are here suggested for the relief of the poor.

1. Contiguity. It is the poor “in thy land.” Those living nearest us, other things being equal, have the first claim on our charity. Let it bless as it goes; work as the leaven in the meal, from particle to particle, until it gives its spirit to the mass.

2. Heartiness. “Thou shalt not harden,” etc. The heart must go with the deed.

3. Liberality. “Open thine hand wide unto him.” The liberality of men is not to be judged by the sums they subscribe, but by the means they possess.

II. The reasons that are here suggested for the relief of the poor.

1. Your relationship to the poor. “He is thy brother.” He has the same origin, the same nature, the same great Father, the same moral relationships, as thyself.

2. The imprecation of the poor. “And he cry,” etc.

3. The blessedness insured to the friend of the poor.

4. The Divine plan as to the permanent existence of the poor. (Homilist.)

General Gordon’s benevolence

A poor dragoman told me that General Gordon used to come often to his house in Jerusalem when he and his wife lay ill, and that he would take any cushion or mat and put it on the floor as a seat, there being no chairs or furniture, and sit down with his Testament to read and speak to them about Christ. But his zeal did not end with such easy philanthropy. Ascertaining that a doctor’s account had been incurred to the

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amount of three pounds, he went off secretly and paid it. Far away at Khartoum, he still thought of one whom he had thus striven to lead into the fold of Christ, and sent a letter to him which reached Jerusalem almost at the same time as the news of its writer’s death. “That letter,” said the poor Copt, “I would not part with for all that is in the world. General Gordon was a real Christian. He gave away all he had to the poor in Jerusalem and the villages round, and the people mourn for him as for their father.”

Kindness to the poor

A poor sewing girl, who went to the late Dr. John F. Gray for advice, was given a, phial of medicine and told to go home and go to bed. “I can’t do that, doctor, the girl replied, “for I am dependent on what I earn every day for my living.” “If that’s so,” said Dr. Gray, I’ll change, the medicine, a little. Give me back that phial.” He then wrapped around it a ten-dollar bill, and returning it to her, reiterated his order, “Go home and go to bed,” adding, “take the medicine, cover and all.” He who takes account of the cups of cold water will not forget such deeds of kindness and charity. Oh to hear Him say at the last, “Ye have done it unto Me!”

The misery of a niggardly spirit

In Rochester there lived a wealthy man who made a great profession of religion; he knelt at communion seasons and attended church with great regularity, but be would not give one shilling to the poor, nor to any other person. In the year 1862, I asked a trifle of money from him to relieve some families who were in great distress, but he refused, saying, “I am a poor man, sir; I am a poor man.” Listen to what this thorny-ground hearer said, as he lay with glazing, dying eyes, to a clergyman who, noticing his lips move, bent down to catch the whisper, “Ninety thousand pounds, and I must leave it all behind me!” If there be among you a poor man of one of thy brethren.

Brotherly love

As God had chosen all Israel, so He desired that they should love as brethren. Each was to stand by the other, and all were to be zealous for the Divine honour. Thus they would bear, in contradistinction to the heathen, the character of a people consecrated to God. But even in Israel there were rich and poor, happy and unhappy. Wherever men went the poor and afflicted would be met with. Therefore the people were exhorted to hold heart and hand open—not to harden the heart nor shut the hand. Each was to be ready to stand by his fellow to see that his brother should not suffer.

I. God’s people ever have sympathy with their brethren.

1. If we belong to the people of God—if this were so in Israel, much more should it be among Christians—then there will be in our hearts a tender feeling toward our fellow men—a feeling implanted by God Himself. The heart will say: “This is thy brother; help him.” This results from God’s love in the heart, which leads the brethren to “love one another.”

2. But this tender-heartedness can be destroyed and the heart be hardened, even among Christians, and this against the light of conscience. They often do as it is rumoured the New Zealanders did with their children. They pressed down the necks of the children under a flinty stone in order to harden them, so Christians make their hearts sometimes hard as flints through avariciousness. The avaricious heart ever thinks: “This belongs to me and to no one else, and none shall share it.”

3. This is not well-pleasing to God. He sees that by covetousness men are led to destruction, and to reject His love toward them. For when men are so hard-

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hearted, how can they have the love of God in them?

II. The hearts and hands of God’s people are open toward their brethren.

1. When this is so, then the love of God has full scope in their hearts; and thus He causes through those open hands and hearts much good to flow out into this evil world. For to His children who are ever ready to give to those who need He will give yet more, so that from their increased store they may give yet more fully to others, and that thus these also may learn to praise God.

2. Therefore he who has a kind heart and open hand will experience and receive a blessing. As he gives, so he receives. It is with such as with Cornelius: “Thy prayers and thine alms are come up before God.” Thus, too, the way is made open for the reception of God’s gifts both temporal and spiritual. Let us all, then, endeavour to preserve a tender heart, arid not let our heart be hardened. (J. C. Blumhardt.)

And he cry unto the Lord against thee.—

The cry of the poor

The poor cry to heaven—from the scenes of oppressive labour, from wretched hovels, from beds of straw, shivering in the cold, from the depths of starvation, they cry! Many a poor mother in these blood-freezing nights hugs to her shivering bosom her starving infant, and tries to hush its cries of cold and hunger with the wails of her own broken heart. God alone knows the cries that rise and pierce the heavens every night from this “great country”—as the cant is. Alas! Alas! that from this land, overflowing with luxuries and burdened with wealth, such wails of wretchedness should rise! Against whom do they cry? Against their Maker? No! The most unobservant of them can scarcely fail to discover that He sends food enough for all. Besides, deep and ineradicably rooted in the heart of all is the sentiment that God is good—a sentiment this, which seems to me the core of conscience. Against the overreaching monopolist, the iron-hearted miser, the ruthless oppressor, the man who has the power to help but not the heart. Against all selfish men and unrighteous laws that grind the people down, they cry—and cry with unremitting vehemence too. Will He hear? Is the ear of Him who heard of old the cries of the enslaved millions in Egypt, and interposed with avenging thunders for their rescue, grown heavy? Nay, modern oppressor! Those cries shall be answered; not a solitary wail shall die away unheeded. Woe to the nation that oppresses the poor! Woe! and again, woe! when retribution comes, as come it must. (Homilist.)

The poor shall never cease out of the land.—

God’s ordinance of rich and poor

I. The perpetual existence of the poor amongst us. You must become reconciled to your poverty. And if you would become really reconciled to it do not regard it as something inflicted by the misgovernment or the management of your fellow men. Put it before you in the light this text puts it, as God’s ordinance and God’s will concerning you; as something that rulers and governors can no more drive out of the world than they can drive midnight out of it, or sickness, or pain, or sorrow. Poverty is to be alleviated, and it is to be removed if honest industry will remove it; but if not so, it is to be welcomed and borne. I could tell you where it often comes from. From the poor man’s own idleness, improvidence, intemperance, and waste; from the

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foolish indulgence of children; from the still more criminal indulgence of self. But even then it is from God; it is God’s way of showing displeasure against these things. And when it comes not from these things, where does it come from? Often from a love that neither you nor I, nor any angel above us, can measure. The same love that provided a Saviour and built a heaven for sinners now sends poverty often to sinners, to turn them to that Saviour and heaven.

II. Our duty towards the poor. Now if we looked only at the declaration in the first part of the text, and were disposed to reason on it, we might say, Be our duty to the poor what it may, we must not interfere with their poverty; it is God’s will they should be poor, and we must not interfere with His will. This would be like saying, God has sent sickness amongst us, and we must not make use of any means to cure or relieve it; or, He has made the winter, and we will do nothing to mitigate the rigour of it; or, He has created the darkness, and it is wrong to have lights in our dwelling to enlighten it. Many of what we call the evils of our condition are designed of God to bring into lawful and healthy action the powers of man’s mind and the feelings of man’s heart, and this evil of poverty among the number. “The poor shall never cease out of the land”; that is My will, says God. “Therefore I command thee”—what? to let the needy alone in their poverty? No; I have placed them in the land to call forth and exercise thy bounty. The painful work is Mine—I have ordained poverty; the pleasant work shall be thine—thou shalt relieve it. “Thou shalt open thine hand wide unto thy brother, to thy poor and to thy needy in thy land.” It is a touching circumstance that not only is the general duty of what we call charity to the poor enjoined in Scripture, but so great is the interest God takes in it that the measure and manner of it are strongly enjoined. Here we are told, in the first place, that it must be liberal. “Thou shalt open thine hand wide unto thy brother.” And it must be extensive charity; that is, as extensive as we can make it. “I will not give my money,” we sometimes say, “to this man or that; he has no claim on me; I must keep the little I have to spare for those who have claims on me.” But look again, “Thou shalt open thine hand wide unto thy brother”—to “thy brother” first, to those who from relationship or from some other cause seem to have claims on thee; but not to “thy brother” only, “to thy poor and to thy needy in thy land.” The words are multiplied; to those who have no claims whatever on thee but their poverty and their need. And it must be also a cheerful charity.

III. We may go on now to the motives by which we are urged to the exercise of this grace. For these, some of you may be ready to say, I must turn to the Gospel. But no, the God of the Gospel is the God of the law also, the God of the Christian Church was the God of the ancient Church, and there is no motive urged now on us in these Gospel days which was not urged in substance on the Jews in the days of old.

1. For instance, to begin, our own mercies are made use of under the Gospel to impel us to show mercy to others. “Freely ye have received,” our Lord says, “freely give.” Now look at this chapter. “Thou shalt open thine hand wide unto thy brother, to thy poor and to thy needy”—why? “For the Lord thy God,” the sixth verse says, is opening His hand wide unto thee; He “is blessing thee,” and blessing thee as abundantly as He said He would; “the Lord thy God blesseth thee as He promised thee.”

2. But again, the special love of God to the poor is another reason why our hands should be opened to them. Of all the books that were ever written, no book manifests such care for the poor as the Bible. This has often been noticed by those who have closely studied this book, and many others with it, as one of the many internal evidences of its Divine original. But turn to the tenth chapter of the part of it now before us, the nineteenth verse. “Love ye therefore the stranger,” says God. And why? Ye yourselves, He adds, “were strangers in the land of

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Egypt.” But this is not the only reason; read what goes before. The Lord Himself “loveth the stranger.” “The Lord loveth the stranger,” “love ye therefore the stranger,” says God. And this applies with much greater force to the widow and fatherless. If natural feeling, as we call it—if our own parental feelings—do not incline us to open our hand to them, let the feelings of God towards them incline us to do so. I love the fatherless, He says; let us, for His sake, because He loves them, love them also.

3. But here is a third motive pressed on you; this “opening of our hand” to the poor will lead the Lord to open His hand to us. “For this thing,” we read in the verse before the text—“for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto.” This is the legal promise, you may say. And true, it is; but the Lord is not less bountiful or less generous under the Gospel than under the law. (U. Bradley, M. A.)

Duty of the Church towards the poor

Consider—

I. 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 in 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.)

Poverty no accident

“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.” (J. Parker, D. D.)

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Open thine hand wide unto thy brother.—

The duty of Christian charity

I. It is due to the constitution of society. “The poor always ye have with you.” We shall perhaps think correctly on the subject if we admit as the will of God that in every state of society there shall be poor, and that a provision for the production of this fact is laid in the gifts of His providence, in the constitution of men, and in the scheme of His moral government.

II. Charity is due to ourselves. It is due to ourselves, as we would wish with uprightness to discharge the duties of that station in which we are placed. To administer relief to the poor is graciously connected with our present comfort and our future well-being. The very act of charity is accompanied with the most refined complacency; it is answering that sympathy which is born in the heart of every man, and which, unless stifled by unnatural discipline, calls loudly for gratification. They are happy who are the objects of your bounty, but ye who have experienced it can tell that “it is more blessed to give than to receive.” Connected with this is that blessing over our worldly concerns “which maketh rich, and to which is added no sorrow.” And let it be remembered, that prosperity is but for a season; now, therefore, it is time to lay up a store of good deeds, the remembrance of which shall be the best support when misfortune overtakes the prosperous. Let it be remembered yet again that what possessions men have are not their own, but are the property of their Master, who hath committed it to their stewardship. All their opportunities, and all their means of doing good, must he accounted for.

III. It is due to religion—to a religion which is in its origin, its effects, its principle, and its precepts a system of charity; a religion which, originating in the love of God, proposes to restore to happiness and dignity those who are “poor, and miserable, and wretched, and blind, and naked.” They to whom mercy is shown should be merciful. This is what Christianity requires, nay, what it affirms to be the amount and the criterion of a genuine profession.

IV. It is due to the poor. As a something voluntary is implied in the idea of charity, it may sound paradoxical to speak of the rights of the poor on the charity of the rich. But the incongruity is only in sound, for it is an acknowledged maxim of civil economy that the poor (the industrious poor, of whom only I now speak) have an absolute right to be supported by the State, whose agriculture, commerce, and manufactures have benefited by their exertions. Further, the poor have a right as brethren, and this is a right which the heart of a Christian cannot deny.

V. It is due to the age in which we live—an age characterised for beneficence, an age distinguished above all others for the magnitude of its political events, for the advancement of science, for the general diffusion of literature, and more especially for a spirit that has amalgamated all classes of society, the most opposite ranks and professions, into one mass, and stamped the whole with benevolence. (A. Waugh, M. A.)

The best mode of charity

It is of importance not only that we should do good, but that we should do it in the best manner. A little judgment and a little reflection added to the gift does not merely enhance the value, but often gives to it the only value which it possesses, and even prevents that mischief of which thoughtless benevolence is sometimes the cause.

1. Mankind can never be too strongly or too frequently cautioned against self-

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deception. If a state of vice be a state of misery, a state of vice of which we are ignorant is doubly so, from the increased probability of its duration. It is surprising how many men are cheated by flighty sentiments of humanity into a belief that they are humane, how frequently charitable words are mistaken for charitable deeds, and a beautiful picture of misery for an effectual relief of it.

2. Another important point in the administration of charity is a proper choice of the objects we relieve. To give promiscuously is better, perhaps, than not to give at all, but instead of risking the chance of encouraging imposture, discover some worthy family struggling up against the world, a widow with her helpless children, old people incapable of labour, or orphans destitute of protection and advice; suppose you were gradually to attach yourselves to such real objects of compassion, to learn their wants, to stimulate their industry, and to correct their vices; surely these two species of charity are not to be compared together in the utility or in the extent of their effects, in the benevolence they evince or in the merits they confer.

3. The true reason why this species of charity is so rarely practised is that we are afraid of imposing such a severe task upon our indolence, though, in truth, all these kinds of difficulties are extremely overrated. When once we have made ourselves acquainted with a poor family, and got into a regular train of seeing them at intervals, the trouble is hardly felt and the time scarcely missed; and if it is missed, ought it to be missed?

4. These charitable visits to the poor, which I have endeavoured to inculcate, are of importance, not only because they prevent imposture by making you certain of the misery which you relieve, but because they produce an appeal to the senses which is highly favourable to the cultivation of charity. He who only knows the misfortunes of mankind at second hand and by description has but a faint idea of what is really suffered in the world. We feel, it may be said, the eloquence of description, but what is all the eloquence of art to that mighty and original eloquence with which nature pleads her cause; to the eloquence of paleness and of hunger; to the eloquence of sickness and of wounds; to the eloquence of extreme old age, of helpless infancy, of friendless want! What pleadings so powerful as the wretched hovels of the pool, and the whole system of their comfortless economy!

5. You are not, I hope, of opinion that these kinds of cares devolve upon the clergy alone, as the necessary labours of their profession, but upon everyone whose faith teaches And whose fortune enables him to be humane.

6. Nor let it be imagined that the duties which I have pointed out are much less imperative because the law has taken to itself the protection of the poor; the law must hold out a scanty relief, or it would encourage more misery than it relieved: the law cannot distinguish between the poverty of idleness and the poverty of misfortune; the law degrades those whom it relieves, and many prefer wretchedness to public aid; do not, therefore, spare yourselves from a belief that the poor are well taken care of by the civil power, and that individual interference is superfluous. Many die in secret,—they perish and are forgotten.

7. Remember that every charity is short-lived and inefficacious which flows from any other motive than the right. There is a charity which originates from the romantic fiction of humble virtue and innocence in distress, but this will be soon disgusted by low artifice and scared by brutal vice. The charity which proceeds from ostentation can exist no longer than when its motives remain undetected. There is a charity which is meant to excite the feelings of gratitude, but this will meet with its termination in disappointment. That charity alone endures which

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flows from a sense of duty and a hope in God. This is the charity that treads in secret those paths of misery from which all but the lowest of human wretches have fled; this is that charity which no labour can weary, no ingratitude detach, no horror disgust; that toils, that pardons, that suffers, that is seen by no man, and honoured by no man, but, like the great laws of nature, does the work of God in silence, and looks to future and better worlds for its reward. (Sydney Smith, M. A.)

5 if only you fully obey the Lord your God and

are careful to follow all these commands I am

giving you today.

GILL, "In his word, and by his prophets; this being the case, there would be no more poor among them, or however they would be so blessed of God, that they would be capable of releasing the debts of the poor, without hurting themselves and their families:

to observe to do all these commandments which I command thee this day; a phrase often used to put them in mind of the commands of God, and the necessity of keeping them, their temporal happiness depending thereon.

K&D 5-6, "This blessing would not fail, if the Israelites would only hearken to the

voice of the Lord; “for Jehovah blesseth thee” (by the perfect ַרְכָך�Bֵ, the blessing is

represented not as a possible and future one only, but as one already bestowed according to the counsel of God, and, so far as the commencement was concerned, already fulfilled), “as He hath spoken” (see at Deu_1:11). “And thou wilt lend on

pledge to many nations, but thou thyself wilt not borrow upon pledge.” ָעַבט, a

denom. verb, from ֲעבּוט, a pledge, signifies in Kal to give a pledge for the purpose of

borrowing; in Hiphil, to cause a person to give a pledge, or furnish occasion for giving a pledge, i.e., to lend upon pledge. “And thou wilt rule over many nations,” etc. Ruling is mentioned here as the result of superiority in wealth (cf. Deu_28:1 : Schultz).

6 For the Lord your God will bless you as he has

promised, and you will lend to many nations but 37

will borrow from none. You will rule over many

nations but none will rule over you.

GILL, "For the Lord thy God blesseth thee, as he promised thee,.... He is faithful that has promised, and he always gives the blessing he promises according to the nature of the promise; if absolute, and without conditions, he gives it without respect to any; but if conditional, as the promises of temporal good things to Israel were, he gives according as the condition is performed:

and thou shalt lend unto many nations, but thou shall not borrow; signifying they should be so rich and increased in goods, and worldly substance, that they should be able to lend to their neighbouring nations round about, but should stand in no need of borrowing of any of them. This is sometimes said of the language of these people, the Hebrew language, that it lends to all, but borrows of none, being an original primitive language; see Deu_28:12.

and thou shalt reign over many nations: which was fulfilled in the times of David and Solomon:

but they shall not reign over thee; that is, as long as they observed the commands of God; otherwise, when they did not, they were carried captive into other countries, and other people reigned over them, as at this day.

CALVIN, "6.For the Lord thy God blesseth thee. He confirms the foregoing

declaration, but ascends from the particular to the general; for, after having taught that

they might expect from God’s blessing much more than they have bestowed on the

poor, he now recalls their attention to the Covenant itself, as much as to say, that

whatever they have is derived from that original fountain of God’s grace, when He

made them inheritors of the land of Canaan. God reminds them also that He then

promised them abundant produce; and thus indicates that, if they were mean and

niggardly, they would cause the land to be barren. When He says that they should lend

to all nations, he speaks by way of amplification; and also in the next clause, that they

should reign over the Gentiles; whence it follows, that if there were any in want

among them, it would arise from the wickedness and depravity, of the people

themselves.

PETT, "Verse 6

‘For Yahweh your God will bless you, as he promised you, 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.’

Indeed if they were truly faithful to Him and His covenant, and laid up their tithes as

Yahweh decreed, Yahweh would so bless them that as a nation they would never need

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to borrow, while at the same time having so much in abundance that they would be in

a position to lend to other nations. They would store up abundance of wealth for

themselves. They would be creditors not debtors. Furthermore because of their wealth

they would rule over many nations, for wealth brings power, but none would ever rule

over them. This was the glittering future promised under the kingly rule of Yahweh

that would follow true response and obedience.

Such statements could only have been made by someone looking forward to such a

glorious future as a possible reality in response to obedience. It would have required

cynicism indeed for someone to have made them once the land had sunk into its later

low level existence, with a miserable record behind it, a cynicism that could never

have produced the book of Deuteronomy with its strong morality, its vibrancy and its

glorious awareness of Yahweh. And there is no suggestion here that it will arise from

Yahweh’s cataclysmic intervention. This is in contrast with the later prophets. It

positively demands that Moses is speaking prior to entry into the land.

7 If anyone is poor among your fellow Israelites

in any of the towns of the land the Lord your

God is giving you, do not be hardhearted or

tightfisted toward them.

GILL, "If there be among you a poor man of one of thy brethren,.... As there would be, according to the Targums of Jonathan and Jerusalem, if they did not keep the commandments of the law, and continue therein:

within any of thy gates, in the land which the Lord thy God giveth thee; a native of the land was to be preferred to a foreigner, and a brother, whether in relation or religion, to a proselyte of the gate; and the poor of a city to which a man belonged, to the poor of another city, as Jarchi observes; which he gathers from this phrase:

within any of thy gates: thou shalt not harden thine heart, nor shut thine hand from thy brother; so as not to pity his distressed case, and have no bowels of compassion for him, and feel for his want, and so as not to distribute to his necessities, and relieve him.

GILL, "If there be among you a poor man of one of thy brethren,.... As there

39

would be, according to the Targums of Jonathan and Jerusalem, if they did not keep the commandments of the law, and continue therein:

within any of thy gates, in the land which the Lord thy God giveth thee; a native of the land was to be preferred to a foreigner, and a brother, whether in relation or religion, to a proselyte of the gate; and the poor of a city to which a man belonged, to the poor of another city, as Jarchi observes; which he gathers from this phrase:

within any of thy gates: thou shalt not harden thine heart, nor shut thine hand from thy brother; so as not to pity his distressed case, and have no bowels of compassion for him, and feel for his want, and so as not to distribute to his necessities, and relieve him.

JAMISON 7-11, "If there be among you a poor man ... thou shalt not harden thine heart — Lest the foregoing law should prevent the Israelites lending to the poor, Moses here admonishes them against so mean and selfish a spirit and exhorts them to give in a liberal spirit of charity and kindness, which will secure the divine blessing (Rom_12:8; 2Co_9:7).

CALVIN, "7.If there be among you a poor man The same word אביון, ebyon, is

used, which we have seen just above, verse 4; nor is there any contradiction

when He commands them to relieve beggars, whom He had before forbidden to

exist among His people; for the object of the prohibition was, that if any were

reduced to beggary, they should not be cast out and forsaken. Now, however, He

explains the mode of preventing this, viz., that the hands of the rich should be

open to assist them. In order to incline them to compassion, he again reminds

them of their common brotherhood, and sets before them, as its token and

pledge, the land in which by God’s�goodness�they�dwell�together.�Again,�that�they�s�goodness�they�dwell�together.�Again,�that�they�s�goodness�they�dwell�together.�Again,�that�they�s�goodness�they�dwell�together.�Again,�that�they�

may�be�willing�and�prompt�in�their�humanity,�He�forbids�them�to�harden�their�may�be�willing�and�prompt�in�their�humanity,�He�forbids�them�to�harden�their�may�be�willing�and�prompt�in�their�humanity,�He�forbids�them�to�harden�their�may�be�willing�and�prompt�in�their�humanity,�He�forbids�them�to�harden�their�

heart,�thereby�signifying�that�avarice�is�always�cruel.�Finally,�He�applies�this�heart,�thereby�signifying�that�avarice�is�always�cruel.�Finally,�He�applies�this�heart,�thereby�signifying�that�avarice�is�always�cruel.�Finally,�He�applies�this�heart,�thereby�signifying�that�avarice�is�always�cruel.�Finally,�He�applies�this�

instruction�to�the�year�of�release,�viz.,�that�they�should�straightway�relieve�their�instruction�to�the�year�of�release,�viz.,�that�they�should�straightway�relieve�their�instruction�to�the�year�of�release,�viz.,�that�they�should�straightway�relieve�their�instruction�to�the�year�of�release,�viz.,�that�they�should�straightway�relieve�their�

poor�brethren�towards�the�beginning�of�that�year,�just�as�if�they�would�receive�back�poor�brethren�towards�the�beginning�of�that�year,�just�as�if�they�would�receive�back�poor�brethren�towards�the�beginning�of�that�year,�just�as�if�they�would�receive�back�poor�brethren�towards�the�beginning�of�that�year,�just�as�if�they�would�receive�back�

in�a�few�days�the�money�which�the�poor�man�would�retain�to�its�end.in�a�few�days�the�money�which�the�poor�man�would�retain�to�its�end.in�a�few�days�the�money�which�the�poor�man�would�retain�to�its�end.in�a�few�days�the�money�which�the�poor�man�would�retain�to�its�end.

COFFMAN, "God's commandment to give to the poor dominates this

paragraph. Note that the very motives of men's hearts are brought under

judgment by such passages as this. If a poor man needs assistance shortly before

the Sabbatical Year, those able to help him were forbidden to deny help because

of the proximity of the year of "release." Incidentally, this shows that the

"release" was not a mere moratorium, but a genuine and complete remission.

The admonition not to be "grieved" because of giving to a poor brother is

40

strongly suggestive of Paul's famous quotation from Jesus, "God loveth a

cheerful giver" (2 Corinthians 9:7).

It is extremely significant that Deuteronomy 15:7-9 indicate that, "God will

regard the cry of the poor as a witness against the hardhearted."[9] The

Sabbatical Year made certain that a great deal of "lending to the poor" actually

turned out to be giving to the poor! Giving to the poor without any thought of

repayment is by far the best procedure. The Lord has said, "He that hath pity on

the poor lendeth unto the Lord" (Proverbs 19:17). Notice that in this very

paragraph God has specifically promised to bless the man whose hand is open to

his poor brother.

We like the picturesque manner in which Clarke translated Deuteronomy 15:9:

"Beware that there be not a thought in thy good-for-nothing heart,"[10] with

reference to that Sabbatical Year and the release of debts! The reason for the

cheerfulness in giving, or the lack of grief, mentioned in Deuteronomy 15:10 was

explained thus by Alexander: "They should not grieve in giving, because God

would bless them in all their works, so that they should not only be no losers by

so doing, but actually should be gainers by their generosity!"[11]

Despite the fact of its not being the will of God that poverty should exist

(Deuteronomy 15:4), one has the flat statement in Deuteronomy 15:11 that "It

shall never cease." "In the ideal order (where every person did the full will of

God) there would be no poverty, but here, God is concerned with the actual

realities of the present world."[12]

One other observation regarding the poor is that made by Adam Clarke who

wrote: "It is an act of mercy that God leaves, the poor among men in order to

give men the opportunity to exercise feelings of tenderness, compassion, and

mercy. Without occasions for men to exercise these feelings, man would soon

degenerate into a Stoic or a brute."[13

ELLICOTT, "(7) A poor man.-”That�needeth�anything.That�needeth�anything.That�needeth�anything.That�needeth�anything.”

Within�any�of�thy�gates.Within�any�of�thy�gates.Within�any�of�thy�gates.Within�any�of�thy�gates.—“The�poor�of�thine�own�city�come�before�the�poor�of�The�poor�of�thine�own�city�come�before�the�poor�of�The�poor�of�thine�own�city�come�before�the�poor�of�The�poor�of�thine�own�city�come�before�the�poor�of�

another�city.another�city.another�city.another�city.”

Thou Shalt not harden.—“There�are�some�men�whoThere�are�some�men�whoThere�are�some�men�whoThere�are�some�men�who ‘grievegrievegrievegrieve’ (grudge)�whether�(grudge)�whether�(grudge)�whether�(grudge)�whether�

they�give�or�not;they�give�or�not;they�give�or�not;they�give�or�not;” therefore�it�is�said,therefore�it�is�said,therefore�it�is�said,therefore�it�is�said, “Thou�shalt�not�harden�thy�heart;�there�are�Thou�shalt�not�harden�thy�heart;�there�are�Thou�shalt�not�harden�thy�heart;�there�are�Thou�shalt�not�harden�thy�heart;�there�are�

some�who�stretch�out�the�hand�(to�give),�and�yet�close�it;�therefore�it�is�said,�Thou�some�who�stretch�out�the�hand�(to�give),�and�yet�close�it;�therefore�it�is�said,�Thou�some�who�stretch�out�the�hand�(to�give),�and�yet�close�it;�therefore�it�is�said,�Thou�some�who�stretch�out�the�hand�(to�give),�and�yet�close�it;�therefore�it�is�said,�Thou�

shalt�not�shut�thine�hand."shalt�not�shut�thine�hand."shalt�not�shut�thine�hand."shalt�not�shut�thine�hand."

41

BENSON, "Deuteronomy 15:7-8. Thou shalt not shut thy hand from thy poor

brother — Because�this�law�might�tend�to�make�some�people�cautious�and�Because�this�law�might�tend�to�make�some�people�cautious�and�Because�this�law�might�tend�to�make�some�people�cautious�and�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�niggardly�in�lending�to�the�poor,�as�being�assured�they�should�lose�the�debt�at�the�niggardly�in�lending�to�the�poor,�as�being�assured�they�should�lose�the�debt�at�the�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�seventh�year,�if�it�were�not�paid�before;�or,�upon�this�account,�might�make�them�seventh�year,�if�it�were�not�paid�before;�or,�upon�this�account,�might�make�them�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�sparing�of�their�charities�in�other�matters;�Moses�here�cautions�them�against�being�sparing�of�their�charities�in�other�matters;�Moses�here�cautions�them�against�being�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�influenced�by�so�mean�a�principle,�and�charges�every�Israelite�to�look�upon�his�poor�influenced�by�so�mean�a�principle,�and�charges�every�Israelite�to�look�upon�his�poor�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�neighbour�as�a�brother,�equally�related�to�God�as�himself,�who�therefore�would�be�neighbour�as�a�brother,�equally�related�to�God�as�himself,�who�therefore�would�be�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�sure�to�punish�all�uncharitableness�to�such�as�were�his�own�people,�as�he�would�be�sure�to�punish�all�uncharitableness�to�such�as�were�his�own�people,�as�he�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�to�bless�and�reward�those�who,�with�a�generous�and�bountiful�heart,�gratefully�to�bless�and�reward�those�who,�with�a�generous�and�bountiful�heart,�gratefully�to�bless�and�reward�those�who,�with�a�generous�and�bountiful�heart,�gratefully�

depended�on�his�providence,�and�obeyed�his�commands.�Open�thy�handdepended�on�his�providence,�and�obeyed�his�commands.�Open�thy�handdepended�on�his�providence,�and�obeyed�his�commands.�Open�thy�handdepended�on�his�providence,�and�obeyed�his�commands.�Open�thy�hand — That�is,�That�is,�That�is,�That�is,�

deal�bountifully�and�liberally�with�him.deal�bountifully�and�liberally�with�him.deal�bountifully�and�liberally�with�him.deal�bountifully�and�liberally�with�him.

PETT, "Verses 7-11

The Poverty-stricken Debtor Is Not To Be Despised (Deuteronomy 15:7-11).

Having laid down the law for the relief of debtors the question of those who

might seek to avoid it is now raised. They are not to seek to avoid their

responsibility, otherwise Yahweh will be displeased and will act accordingly.

Analysis in the words of Moses:

a If there be with you a poor man, one of your brethren, within any of your

gates in your land which Yahweh your God gives you (Deuteronomy 15:7).

b You shall not harden your heart, nor shut your hand from your poor

brother, but you shall surely open your hand to him, and shall surely lend him

sufficient for his need in that which he wants.

c Beware that there be not a base thought in your heart, saying, “The�The�The�The�

seventh�year,�the�year�of�release,�is�at�hand,seventh�year,�the�year�of�release,�is�at�hand,seventh�year,�the�year�of�release,�is�at�hand,seventh�year,�the�year�of�release,�is�at�hand,” and�your�eye�be�evil�against�your�poor�and�your�eye�be�evil�against�your�poor�and�your�eye�be�evil�against�your�poor�and�your�eye�be�evil�against�your�poor�

brotherbrotherbrotherbrother

c And you give him nothing, and he cry to Yahweh against you, and it be

sin to you.

b You shall surely give him, and your heart shall not be grieved when you

give to him, because that for this thing Yahweh your God will bless you in all

your work, and in all that you put your hand to

42

a For the poor will never cease out of the land. Therefore I command you,

saying, “You�shall�surely�open�your�hand�to�your�brother,�to�your�needy,�and�to�You�shall�surely�open�your�hand�to�your�brother,�to�your�needy,�and�to�You�shall�surely�open�your�hand�to�your�brother,�to�your�needy,�and�to�You�shall�surely�open�your�hand�to�your�brother,�to�your�needy,�and�to�

your�poor,�in�your�landyour�poor,�in�your�landyour�poor,�in�your�landyour�poor,�in�your�land” (Deuteronomy�(Deuteronomy�(Deuteronomy�(Deuteronomy�15:1115:1115:1115:11).).).).

Note than it ‘aaaa’ a�poor�man�is�positeda�poor�man�is�positeda�poor�man�is�positeda�poor�man�is�posited ‘in�your�landin�your�landin�your�landin�your�land’ and�in�the�parallel�the�poor�will�and�in�the�parallel�the�poor�will�and�in�the�parallel�the�poor�will�and�in�the�parallel�the�poor�will�

never�cease�out�of�the�land,�but�they�are�to�be�generous�to�themnever�cease�out�of�the�land,�but�they�are�to�be�generous�to�themnever�cease�out�of�the�land,�but�they�are�to�be�generous�to�themnever�cease�out�of�the�land,�but�they�are�to�be�generous�to�them ‘in�your�landin�your�landin�your�landin�your�land’.�In.�In.�In.�In

‘bbbb’ they�are�not�to�harden�their�hearts�to�such�but�must�lend�them�all�they�need,�and�they�are�not�to�harden�their�hearts�to�such�but�must�lend�them�all�they�need,�and�they�are�not�to�harden�their�hearts�to�such�but�must�lend�them�all�they�need,�and�they�are�not�to�harden�their�hearts�to�such�but�must�lend�them�all�they�need,�and�

in�the�parallel�they�must�give�without�grieving�because�for�this�very�reason�Yahweh�in�the�parallel�they�must�give�without�grieving�because�for�this�very�reason�Yahweh�in�the�parallel�they�must�give�without�grieving�because�for�this�very�reason�Yahweh�in�the�parallel�they�must�give�without�grieving�because�for�this�very�reason�Yahweh�

will�bless�the�work�of�their�hands.�Inwill�bless�the�work�of�their�hands.�Inwill�bless�the�work�of�their�hands.�Inwill�bless�the�work�of�their�hands.�In ‘cccc’ they�must�not�view�the�seventh�year�with�a�they�must�not�view�the�seventh�year�with�a�they�must�not�view�the�seventh�year�with�a�they�must�not�view�the�seventh�year�with�a�

cynical�eye,�and�thus�in�the�parallel�avoid�assisting�the�poor�creditor,�for�Yahweh�cynical�eye,�and�thus�in�the�parallel�avoid�assisting�the�poor�creditor,�for�Yahweh�cynical�eye,�and�thus�in�the�parallel�avoid�assisting�the�poor�creditor,�for�Yahweh�cynical�eye,�and�thus�in�the�parallel�avoid�assisting�the�poor�creditor,�for�Yahweh�

will�see�it�and�count�it�as�a�covenant�sin�against�them.will�see�it�and�count�it�as�a�covenant�sin�against�them.will�see�it�and�count�it�as�a�covenant�sin�against�them.will�see�it�and�count�it�as�a�covenant�sin�against�them.

Deuteronomy 15:7-10

‘If there be with you a poor man, one of your brethren, within any of your gates

in your land which Yahweh your God gives you, you shall not harden your heart,

nor shut your hand from your poor brother, but you shall surely open your hand

to him, and shall surely lend him sufficient for his need in that which he wants.

Beware that there be not a base thought in your heart, saying, “The�seventh�year,�The�seventh�year,�The�seventh�year,�The�seventh�year,�

the�year�of�release,�is�at�hand,the�year�of�release,�is�at�hand,the�year�of�release,�is�at�hand,the�year�of�release,�is�at�hand,” and�your�eye�be�evil�against�your�poor�brother,�and�and�your�eye�be�evil�against�your�poor�brother,�and�and�your�eye�be�evil�against�your�poor�brother,�and�and�your�eye�be�evil�against�your�poor�brother,�and�

you�give�him�nothing,�and�he�cry�to�Yahweh�against�you,�and�it�be�sin�to�you.�You�you�give�him�nothing,�and�he�cry�to�Yahweh�against�you,�and�it�be�sin�to�you.�You�you�give�him�nothing,�and�he�cry�to�Yahweh�against�you,�and�it�be�sin�to�you.�You�you�give�him�nothing,�and�he�cry�to�Yahweh�against�you,�and�it�be�sin�to�you.�You�

shall�surely�give�him,�and�your�heart�shall�not�be�grieved�when�you�give�to�him,�shall�surely�give�him,�and�your�heart�shall�not�be�grieved�when�you�give�to�him,�shall�surely�give�him,�and�your�heart�shall�not�be�grieved�when�you�give�to�him,�shall�surely�give�him,�and�your�heart�shall�not�be�grieved�when�you�give�to�him,�

because�that�for�this�thing�Yahweh�your�God�will�bless�you�in�all�your�work,�and�in�because�that�for�this�thing�Yahweh�your�God�will�bless�you�in�all�your�work,�and�in�because�that�for�this�thing�Yahweh�your�God�will�bless�you�in�all�your�work,�and�in�because�that�for�this�thing�Yahweh�your�God�will�bless�you�in�all�your�work,�and�in�

all�that�you�put�your�hand�to.all�that�you�put�your�hand�to.all�that�you�put�your�hand�to.all�that�you�put�your�hand�to.’

This�is�a�powerful�demand.�While�looking�at�it�only�theoretically,�and�as�a�mental�This�is�a�powerful�demand.�While�looking�at�it�only�theoretically,�and�as�a�mental�This�is�a�powerful�demand.�While�looking�at�it�only�theoretically,�and�as�a�mental�This�is�a�powerful�demand.�While�looking�at�it�only�theoretically,�and�as�a�mental�

exercise�away�from�the�real�world,�this�could�be�seen�as�having�in�mind�exercise�away�from�the�real�world,�this�could�be�seen�as�having�in�mind�exercise�away�from�the�real�world,�this�could�be�seen�as�having�in�mind�exercise�away�from�the�real�world,�this�could�be�seen�as�having�in�mind�

postponement�of�a�debt�for�one�year�as�being�something�that�hindered�the�lender�postponement�of�a�debt�for�one�year�as�being�something�that�hindered�the�lender�postponement�of�a�debt�for�one�year�as�being�something�that�hindered�the�lender�postponement�of�a�debt�for�one�year�as�being�something�that�hindered�the�lender�

from�lending.�But�the�realities�of�life�and�the�depth�of�argument�in�fact�demand�that�from�lending.�But�the�realities�of�life�and�the�depth�of�argument�in�fact�demand�that�from�lending.�But�the�realities�of�life�and�the�depth�of�argument�in�fact�demand�that�from�lending.�But�the�realities�of�life�and�the�depth�of�argument�in�fact�demand�that�

the�sacrifice�required�is�seen�as�something�much�greater.�Postponement�of�a�debt�the�sacrifice�required�is�seen�as�something�much�greater.�Postponement�of�a�debt�the�sacrifice�required�is�seen�as�something�much�greater.�Postponement�of�a�debt�the�sacrifice�required�is�seen�as�something�much�greater.�Postponement�of�a�debt�

for�one�year�would�quite�frankly�hardly�have�such�an�influence�as�this.�It�would�be�for�one�year�would�quite�frankly�hardly�have�such�an�influence�as�this.�It�would�be�for�one�year�would�quite�frankly�hardly�have�such�an�influence�as�this.�It�would�be�for�one�year�would�quite�frankly�hardly�have�such�an�influence�as�this.�It�would�be�

shrugged�off�as�slightly�unfortunate�but�not�too�much�of�a�problem.shrugged�off�as�slightly�unfortunate�but�not�too�much�of�a�problem.shrugged�off�as�slightly�unfortunate�but�not�too�much�of�a�problem.shrugged�off�as�slightly�unfortunate�but�not�too�much�of�a�problem.

43

The whole point here is that the creditor is required to face up to something

more extreme, to go beyond what would seem reasonable, and is required to

make a financial loss, because his ‘brotherbrotherbrotherbrother’ is�poor,�and�because�Yahweh�is�is�poor,�and�because�Yahweh�is�is�poor,�and�because�Yahweh�is�is�poor,�and�because�Yahweh�is�

watching�and�may�be�appealed�to,�and�because�Yahweh�Himself�will�reward�him�for�watching�and�may�be�appealed�to,�and�because�Yahweh�Himself�will�reward�him�for�watching�and�may�be�appealed�to,�and�because�Yahweh�Himself�will�reward�him�for�watching�and�may�be�appealed�to,�and�because�Yahweh�Himself�will�reward�him�for�

willingly�doing�so.�It�is�to�be�an�exercise�in�loyalty�and�in�compassion.willingly�doing�so.�It�is�to�be�an�exercise�in�loyalty�and�in�compassion.willingly�doing�so.�It�is�to�be�an�exercise�in�loyalty�and�in�compassion.willingly�doing�so.�It�is�to�be�an�exercise�in�loyalty�and�in�compassion.

Once again we must reiterate that the reference is to a would be borrower who is

in desperate straits. He is a ‘poor�manpoor�manpoor�manpoor�man’,�a,�a,�a,�a ‘poor�brotherpoor�brotherpoor�brotherpoor�brother’,�who�comes�and�appeals�,�who�comes�and�appeals�,�who�comes�and�appeals�,�who�comes�and�appeals�

to�the�heart.�And�the�point�being�made�is�that�no�godly�Israelite�could�possibly�close�to�the�heart.�And�the�point�being�made�is�that�no�godly�Israelite�could�possibly�close�to�the�heart.�And�the�point�being�made�is�that�no�godly�Israelite�could�possibly�close�to�the�heart.�And�the�point�being�made�is�that�no�godly�Israelite�could�possibly�close�

his�heart�to�such�a�person,�even�though�it�involved�real�loss,�for�that�would�be�unhis�heart�to�such�a�person,�even�though�it�involved�real�loss,�for�that�would�be�unhis�heart�to�such�a�person,�even�though�it�involved�real�loss,�for�that�would�be�unhis�heart�to�such�a�person,�even�though�it�involved�real�loss,�for�that�would�be�un----

Yahwehlike.�To�such�they�must�not�be�tightYahwehlike.�To�such�they�must�not�be�tightYahwehlike.�To�such�they�must�not�be�tightYahwehlike.�To�such�they�must�not�be�tight----fisted�but�must�be�openfisted�but�must�be�openfisted�but�must�be�openfisted�but�must�be�open----handed�and�handed�and�handed�and�handed�and�

lend�whatever�is�needed�at�whatever�reasonable�cost.�To�do�otherwise�would�put�lend�whatever�is�needed�at�whatever�reasonable�cost.�To�do�otherwise�would�put�lend�whatever�is�needed�at�whatever�reasonable�cost.�To�do�otherwise�would�put�lend�whatever�is�needed�at�whatever�reasonable�cost.�To�do�otherwise�would�put�

them�in�the�wrong�with�Yahweh.�Indeed�to�make�such�a�refusal�would�be�seen�as�a�them�in�the�wrong�with�Yahweh.�Indeed�to�make�such�a�refusal�would�be�seen�as�a�them�in�the�wrong�with�Yahweh.�Indeed�to�make�such�a�refusal�would�be�seen�as�a�them�in�the�wrong�with�Yahweh.�Indeed�to�make�such�a�refusal�would�be�seen�as�a�

response�to�someoneresponse�to�someoneresponse�to�someoneresponse�to�someone’s�desperation�that�could�only�be�made�by�someone�utterly�s�desperation�that�could�only�be�made�by�someone�utterly�s�desperation�that�could�only�be�made�by�someone�utterly�s�desperation�that�could�only�be�made�by�someone�utterly�

callous�and�totally�ungodly.�It�would�count�before�Yahweh�as�a�sin�against�the�callous�and�totally�ungodly.�It�would�count�before�Yahweh�as�a�sin�against�the�callous�and�totally�ungodly.�It�would�count�before�Yahweh�as�a�sin�against�the�callous�and�totally�ungodly.�It�would�count�before�Yahweh�as�a�sin�against�the�

covenant.�Yet�if�the�only�thing�against�making�the�loan�was�that�repayment�would�covenant.�Yet�if�the�only�thing�against�making�the�loan�was�that�repayment�would�covenant.�Yet�if�the�only�thing�against�making�the�loan�was�that�repayment�would�covenant.�Yet�if�the�only�thing�against�making�the�loan�was�that�repayment�would�

only�be�delayed�for�a�year,�it�would�hardly�be�seen�as�so�big�a�matter.�It�is�not�only�be�delayed�for�a�year,�it�would�hardly�be�seen�as�so�big�a�matter.�It�is�not�only�be�delayed�for�a�year,�it�would�hardly�be�seen�as�so�big�a�matter.�It�is�not�only�be�delayed�for�a�year,�it�would�hardly�be�seen�as�so�big�a�matter.�It�is�not�

seriously�likely�that�any�reasonable�and�serious�lender�would�suggest�a�refusal�for�seriously�likely�that�any�reasonable�and�serious�lender�would�suggest�a�refusal�for�seriously�likely�that�any�reasonable�and�serious�lender�would�suggest�a�refusal�for�seriously�likely�that�any�reasonable�and�serious�lender�would�suggest�a�refusal�for�

that�reason.that�reason.that�reason.that�reason.

The point of the proximity of the seven year release being seen as affecting the

would be creditor in this way is precisely because of the likelihood that the loan

will still be outstanding at that time, and that therefore the silver will be lost. But

to take that into account, says Moses, would, in God’s�eyes,�be�evil.�It�would�s�eyes,�be�evil.�It�would�s�eyes,�be�evil.�It�would�s�eyes,�be�evil.�It�would�

reveal�a�hardened�heart�and�a�mean�spirit.�And�Moses�warns�that�the�man�himself�reveal�a�hardened�heart�and�a�mean�spirit.�And�Moses�warns�that�the�man�himself�reveal�a�hardened�heart�and�a�mean�spirit.�And�Moses�warns�that�the�man�himself�reveal�a�hardened�heart�and�a�mean�spirit.�And�Moses�warns�that�the�man�himself�

may�cry�to�Yahweh�against�such�a�person�because�he�has�proved�himself�unwilling�may�cry�to�Yahweh�against�such�a�person�because�he�has�proved�himself�unwilling�may�cry�to�Yahweh�against�such�a�person�because�he�has�proved�himself�unwilling�may�cry�to�Yahweh�against�such�a�person�because�he�has�proved�himself�unwilling�

to�obey�the�covenant,�and�it�will�be�counted�as�a�breach�of�covenant,�ato�obey�the�covenant,�and�it�will�be�counted�as�a�breach�of�covenant,�ato�obey�the�covenant,�and�it�will�be�counted�as�a�breach�of�covenant,�ato�obey�the�covenant,�and�it�will�be�counted�as�a�breach�of�covenant,�a ‘sinsinsinsin’.�He�will�.�He�will�.�He�will�.�He�will�

be�revealed�for�what�he�is.�Thus�he�will�lose�the�blessing�of�Yahweh.�Rather�he�must�be�revealed�for�what�he�is.�Thus�he�will�lose�the�blessing�of�Yahweh.�Rather�he�must�be�revealed�for�what�he�is.�Thus�he�will�lose�the�blessing�of�Yahweh.�Rather�he�must�be�revealed�for�what�he�is.�Thus�he�will�lose�the�blessing�of�Yahweh.�Rather�he�must�

be�willing�to�suffer�loss,�aware�that�Yahweh�knows,�and�aware�that�because�of�it�be�willing�to�suffer�loss,�aware�that�Yahweh�knows,�and�aware�that�because�of�it�be�willing�to�suffer�loss,�aware�that�Yahweh�knows,�and�aware�that�because�of�it�be�willing�to�suffer�loss,�aware�that�Yahweh�knows,�and�aware�that�because�of�it�

Yahweh�will�bless�all�he�puts�his�hand�to.�He�will�recover�it�a�hundredfold.�It�is�a�Yahweh�will�bless�all�he�puts�his�hand�to.�He�will�recover�it�a�hundredfold.�It�is�a�Yahweh�will�bless�all�he�puts�his�hand�to.�He�will�recover�it�a�hundredfold.�It�is�a�Yahweh�will�bless�all�he�puts�his�hand�to.�He�will�recover�it�a�hundredfold.�It�is�a�

response�of�faith�and�loyalty.response�of�faith�and�loyalty.response�of�faith�and�loyalty.response�of�faith�and�loyalty.

44

HAWKER, "Verse 7-8

Reader! dwell particularly on that endearing word, thy brother, while reading

this precept. Then, turn thy thoughts to JESUS, a brother born for adversity;

and call to mind, in every instance of a real brother in JESUS who is in distress,

that he is his image, and representative. Read that scripture with this; and may

GOD the HOLY GHOST give energy to it, both in your mind and mine. Few

have ever entered into the full meaning of it. Matthew 25:40.

NISBET, "THY POOR BROTHER

‘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.’

Deuteronomy�Deuteronomy�Deuteronomy�Deuteronomy�15:715:715:715:7----8888;�Deuteronomy�;�Deuteronomy�;�Deuteronomy�;�Deuteronomy�15:1115:1115:1115:11

I. ‘God�has�made�of�one�blood�all�nations�of�men,�for�to�dwell�upon�the�face�of�the�God�has�made�of�one�blood�all�nations�of�men,�for�to�dwell�upon�the�face�of�the�God�has�made�of�one�blood�all�nations�of�men,�for�to�dwell�upon�the�face�of�the�God�has�made�of�one�blood�all�nations�of�men,�for�to�dwell�upon�the�face�of�the�

whole�earth.whole�earth.whole�earth.whole�earth.’—This�is�the�announcement�of�a�grand�fact,�which�has�never�yet�been�This�is�the�announcement�of�a�grand�fact,�which�has�never�yet�been�This�is�the�announcement�of�a�grand�fact,�which�has�never�yet�been�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�successfully�disproved.�This�relates�man�to�man�everywhere,�makes�all�the�world�a�successfully�disproved.�This�relates�man�to�man�everywhere,�makes�all�the�world�a�successfully�disproved.�This�relates�man�to�man�everywhere,�makes�all�the�world�a�

neighbourhood,�and�founds�upon�universal�affinity�a�universal�claim.�This�general�neighbourhood,�and�founds�upon�universal�affinity�a�universal�claim.�This�general�neighbourhood,�and�founds�upon�universal�affinity�a�universal�claim.�This�general�neighbourhood,�and�founds�upon�universal�affinity�a�universal�claim.�This�general�

law,�however,�must�be�divided�into�minor�modifications,�or�it�will�be�practically�law,�however,�must�be�divided�into�minor�modifications,�or�it�will�be�practically�law,�however,�must�be�divided�into�minor�modifications,�or�it�will�be�practically�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�useless.�Hence�all�private�affections�are�recognised�and�hallowed,�and�are�indeed�useless.�Hence�all�private�affections�are�recognised�and�hallowed,�and�are�indeed�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�the�sources�from�which�all�public�virtues�spring.�We�are�bound�to�love�our�the�sources�from�which�all�public�virtues�spring.�We�are�bound�to�love�our�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�neighbour�as�ourselves,�and�if�in�a�contracted�Hebrew�spirit�you�are�inclined�to�neighbour�as�ourselves,�and�if�in�a�contracted�Hebrew�spirit�you�are�inclined�to�neighbour�as�ourselves,�and�if�in�a�contracted�Hebrew�spirit�you�are�inclined�to�

press�the�inquiry,press�the�inquiry,press�the�inquiry,press�the�inquiry, ‘And�who�is�my�neighbour?And�who�is�my�neighbour?And�who�is�my�neighbour?And�who�is�my�neighbour?’ there�comes�a�full�pressure�of�there�comes�a�full�pressure�of�there�comes�a�full�pressure�of�there�comes�a�full�pressure�of�

utterance�to�authenticate�and�enforce�the�answer,�Man.utterance�to�authenticate�and�enforce�the�answer,�Man.utterance�to�authenticate�and�enforce�the�answer,�Man.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�The�poor�shall�never�cease�out�of�the�land;�in�every�age�and�in�every�The�poor�shall�never�cease�out�of�the�land;�in�every�age�and�in�every�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�clime�there�are�distinctions�of�society�in�the�world.�Society�could�not�cohere�as�a�clime�there�are�distinctions�of�society�in�the�world.�Society�could�not�cohere�as�a�clime�there�are�distinctions�of�society�in�the�world.�Society�could�not�cohere�as�a�

union�of�equals;�there�must�be�gradation�and�dependence.�In�the�text�benevolence�union�of�equals;�there�must�be�gradation�and�dependence.�In�the�text�benevolence�union�of�equals;�there�must�be�gradation�and�dependence.�In�the�text�benevolence�union�of�equals;�there�must�be�gradation�and�dependence.�In�the�text�benevolence�

to�the�poor�is�positively�enjoined,�and�enjoined�because�of�their�abiding�existence�as�to�the�poor�is�positively�enjoined,�and�enjoined�because�of�their�abiding�existence�as�to�the�poor�is�positively�enjoined,�and�enjoined�because�of�their�abiding�existence�as�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�a�class�of�the�community.�Once�recognise�the�relationship,�and�the�claim�will�a�class�of�the�community.�Once�recognise�the�relationship,�and�the�claim�will�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�inevitably�follow;�the�sense�of�service�rendered�and�obligation�created�thereby�will�inevitably�follow;�the�sense�of�service�rendered�and�obligation�created�thereby�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�make�that�claim�more�sacred;�and�Religion,�attaching�her�holiest�sanction,�lifts�the�make�that�claim�more�sacred;�and�Religion,�attaching�her�holiest�sanction,�lifts�the�make�that�claim�more�sacred;�and�Religion,�attaching�her�holiest�sanction,�lifts�the�

45

recognition�of�the�claim�into�a�duty�which�may�not�be�violated�without�sin.recognition�of�the�claim�into�a�duty�which�may�not�be�violated�without�sin.recognition�of�the�claim�into�a�duty�which�may�not�be�violated�without�sin.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.Inasmuch�as�ye�did�it�unto�one�of�the�least�of�these,�ye�did�it�unto�Me.Inasmuch�as�ye�did�it�unto�one�of�the�least�of�these,�ye�did�it�unto�Me.Inasmuch�as�ye�did�it�unto�one�of�the�least�of�these,�ye�did�it�unto�Me.’—This�is�This�is�This�is�This�is�

our�Divinely�furnished�argument.our�Divinely�furnished�argument.our�Divinely�furnished�argument.our�Divinely�furnished�argument. ‘She�hath�done�what�she�could.She�hath�done�what�she�could.She�hath�done�what�she�could.She�hath�done�what�she�could.’ This�is�to�be�the�This�is�to�be�the�This�is�to�be�the�This�is�to�be�the�

measure�of�our�giving.measure�of�our�giving.measure�of�our�giving.measure�of�our�giving.

Illustration

(1) ‘Freely�we�have�received,�let�us�freely�give.�The�Hebrews�were�taught�to�live�a�Freely�we�have�received,�let�us�freely�give.�The�Hebrews�were�taught�to�live�a�Freely�we�have�received,�let�us�freely�give.�The�Hebrews�were�taught�to�live�a�Freely�we�have�received,�let�us�freely�give.�The�Hebrews�were�taught�to�live�a�

generous,�bountiful�life,�giving�to�him�that�asked,�not�turning�away�from�him�that�generous,�bountiful�life,�giving�to�him�that�asked,�not�turning�away�from�him�that�generous,�bountiful�life,�giving�to�him�that�asked,�not�turning�away�from�him�that�generous,�bountiful�life,�giving�to�him�that�asked,�not�turning�away�from�him�that�

borrowed,�not�exacting�money�which�had�been�lent.�They�were�not�only�to�give�borrowed,�not�exacting�money�which�had�been�lent.�They�were�not�only�to�give�borrowed,�not�exacting�money�which�had�been�lent.�They�were�not�only�to�give�borrowed,�not�exacting�money�which�had�been�lent.�They�were�not�only�to�give�

because�of�the�Divine�law,�but�without�compunction�and�reluctance,�prompted�by�because�of�the�Divine�law,�but�without�compunction�and�reluctance,�prompted�by�because�of�the�Divine�law,�but�without�compunction�and�reluctance,�prompted�by�because�of�the�Divine�law,�but�without�compunction�and�reluctance,�prompted�by�

the�spirit�of�love.the�spirit�of�love.the�spirit�of�love.the�spirit�of�love. “Thine�heart�shall�not�be�grieved�when�thou�givest.Thine�heart�shall�not�be�grieved�when�thou�givest.Thine�heart�shall�not�be�grieved�when�thou�givest.Thine�heart�shall�not�be�grieved�when�thou�givest.” The�open�The�open�The�open�The�open�

hand�was�to�be�sign�of�an�open�heart,�and�right�behind�this�free�bestowment�of�hand�was�to�be�sign�of�an�open�heart,�and�right�behind�this�free�bestowment�of�hand�was�to�be�sign�of�an�open�heart,�and�right�behind�this�free�bestowment�of�hand�was�to�be�sign�of�an�open�heart,�and�right�behind�this�free�bestowment�of�

benefaction�there�lay�the�perpetual�memory�that�God�would�bless�them�and�give�to�benefaction�there�lay�the�perpetual�memory�that�God�would�bless�them�and�give�to�benefaction�there�lay�the�perpetual�memory�that�God�would�bless�them�and�give�to�benefaction�there�lay�the�perpetual�memory�that�God�would�bless�them�and�give�to�

them.�Giving�is�also�prethem.�Giving�is�also�prethem.�Giving�is�also�prethem.�Giving�is�also�pre----eminently�the�Christianeminently�the�Christianeminently�the�Christianeminently�the�Christian’s�duty.�We�are�meant�to�be�s�duty.�We�are�meant�to�be�s�duty.�We�are�meant�to�be�s�duty.�We�are�meant�to�be�

channels,�and�not�receptacles;�Godchannels,�and�not�receptacles;�Godchannels,�and�not�receptacles;�Godchannels,�and�not�receptacles;�God’s�stewards,�entrusted�with�wealth�and�talent�and�s�stewards,�entrusted�with�wealth�and�talent�and�s�stewards,�entrusted�with�wealth�and�talent�and�s�stewards,�entrusted�with�wealth�and�talent�and�

spiritual�gift�that�we�may�pass�them�on.spiritual�gift�that�we�may�pass�them�on.spiritual�gift�that�we�may�pass�them�on.spiritual�gift�that�we�may�pass�them�on.’

(2) ‘It�is�well�for�me�that�the�poor�never�cease�out�of�the�land.It�is�well�for�me�that�the�poor�never�cease�out�of�the�land.It�is�well�for�me�that�the�poor�never�cease�out�of�the�land.It�is�well�for�me�that�the�poor�never�cease�out�of�the�land.

Let me imagine a world where all are strong and independent, requiring nothing

and asking nothing. There is no sickness. There is no sorrow. Penury is

absolutely unknown. There are no weaknesses and no fears. It is a thrice-blessed

world, I am inclined to say. Ah, but let me stay a moment. There are many

desirable qualities, many heavenly graces, which can have no dwelling-place at

all within its borders.

What room can be found for the grace of tenderness, where everyone is “serene�serene�serene�serene�

and�resolute�and�still�and�calm�and�selfand�resolute�and�still�and�calm�and�selfand�resolute�and�still�and�calm�and�selfand�resolute�and�still�and�calm�and�self----possessedpossessedpossessedpossessed”?�What�room�can�be�found�for�?�What�room�can�be�found�for�?�What�room�can�be�found�for�?�What�room�can�be�found�for�

the�grace�of�trust,�where�everyone�is�rich�and�increased�with�goods�and�has�need�of�the�grace�of�trust,�where�everyone�is�rich�and�increased�with�goods�and�has�need�of�the�grace�of�trust,�where�everyone�is�rich�and�increased�with�goods�and�has�need�of�the�grace�of�trust,�where�everyone�is�rich�and�increased�with�goods�and�has�need�of�

nothing?�What�room�can�be�found�for�the�grace�of�gratitude,�where�none�requires�nothing?�What�room�can�be�found�for�the�grace�of�gratitude,�where�none�requires�nothing?�What�room�can�be�found�for�the�grace�of�gratitude,�where�none�requires�nothing?�What�room�can�be�found�for�the�grace�of�gratitude,�where�none�requires�

to�give�praise�for�blessing�received�and�enjoyed?�What�room�can�be�found�for�the�to�give�praise�for�blessing�received�and�enjoyed?�What�room�can�be�found�for�the�to�give�praise�for�blessing�received�and�enjoyed?�What�room�can�be�found�for�the�to�give�praise�for�blessing�received�and�enjoyed?�What�room�can�be�found�for�the�

grace�of�endurance,�where�happiness�and�comfort�and�unbroken�prosperity�and�grace�of�endurance,�where�happiness�and�comfort�and�unbroken�prosperity�and�grace�of�endurance,�where�happiness�and�comfort�and�unbroken�prosperity�and�grace�of�endurance,�where�happiness�and�comfort�and�unbroken�prosperity�and�

46

unruffled�peace�prevail�from�January�to�December?unruffled�peace�prevail�from�January�to�December?unruffled�peace�prevail�from�January�to�December?unruffled�peace�prevail�from�January�to�December?

My soul would grow hard when there was nothing but flowers and fruits, and

silver and gold, and gladness and joy!

SIMEON, "THE DUTY OF CHARITY ENFORCED

Deuteronomy 15:7-11. 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. 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: therefore

I command thee, saying, Thou shalt open thine hand wide unto thy brother, to

thy poor, and to thy needy, in thy land.

THE existence of various ranks and orders among men is the necessary

consequence of civilization. A perfect equality among them is impossible in the

nature of things: nor, if it were made to exist, could it continue for any time. An

inequality of condition is even far more conducive to the general good, not only

in that it tends to keep up a due subordination of the lower to the higher classes,

but that it binds all the classes of men together by the ties of mutual usefulness

and dependence. Even in the state that was formed by God himself, it was

ordained that such a diversity of ranks should subsist [Note: “The�poor�shall�The�poor�shall�The�poor�shall�The�poor�shall�

never�cease�out�of�the�land,never�cease�out�of�the�land,never�cease�out�of�the�land,never�cease�out�of�the�land,” ver.�ver.�ver.�ver.�11111111.].�Still,�however,�it�never�was�the�divine�.].�Still,�however,�it�never�was�the�divine�.].�Still,�however,�it�never�was�the�divine�.].�Still,�however,�it�never�was�the�divine�

intention�that�some�should�be�left�destitute�of�all�the�comforts�of�life,�while�others�intention�that�some�should�be�left�destitute�of�all�the�comforts�of�life,�while�others�intention�that�some�should�be�left�destitute�of�all�the�comforts�of�life,�while�others�intention�that�some�should�be�left�destitute�of�all�the�comforts�of�life,�while�others�

rioted�in�opulence�and�prodigality.�To�prevent�this�he�commanded�his�people�to�rioted�in�opulence�and�prodigality.�To�prevent�this�he�commanded�his�people�to�rioted�in�opulence�and�prodigality.�To�prevent�this�he�commanded�his�people�to�rioted�in�opulence�and�prodigality.�To�prevent�this�he�commanded�his�people�to�

forgive�the�poor�their�debts�at�the�year�of�release�[Note:�He�assigns�as�his�reason�for�forgive�the�poor�their�debts�at�the�year�of�release�[Note:�He�assigns�as�his�reason�for�forgive�the�poor�their�debts�at�the�year�of�release�[Note:�He�assigns�as�his�reason�for�forgive�the�poor�their�debts�at�the�year�of�release�[Note:�He�assigns�as�his�reason�for�

this�ordinance.this�ordinance.this�ordinance.this�ordinance. “to�the�end�that�there�may�be�no�poor�among�you.to�the�end�that�there�may�be�no�poor�among�you.to�the�end�that�there�may�be�no�poor�among�you.to�the�end�that�there�may�be�no�poor�among�you.” ver.�ver.�ver.�ver.�3333;�;�;�;�4444.�See�the�.�See�the�.�See�the�.�See�the�

translation�in�the�margin�of�the�Bible.],�and�required�all�who�should�enjoy�a�translation�in�the�margin�of�the�Bible.],�and�required�all�who�should�enjoy�a�translation�in�the�margin�of�the�Bible.],�and�required�all�who�should�enjoy�a�translation�in�the�margin�of�the�Bible.],�and�required�all�who�should�enjoy�a�

comparative�state�of�affluence,�to�relieve�the�poor�and�indigent.comparative�state�of�affluence,�to�relieve�the�poor�and�indigent.comparative�state�of�affluence,�to�relieve�the�poor�and�indigent.comparative�state�of�affluence,�to�relieve�the�poor�and�indigent.

In discoursing on the words before us, we shall consider,

I. The duty enjoined—

47

God�commanded�his�people�to�exercise�liberality�to�the�poorGod�commanded�his�people�to�exercise�liberality�to�the�poorGod�commanded�his�people�to�exercise�liberality�to�the�poorGod�commanded�his�people�to�exercise�liberality�to�the�poor—

[He had appointed every seventh year to be a year of release [Note: ver. 1, 2.]. By

this means the poor could not be oppressed for any length of time. But this very

law might also tend to the disadvantage of the poor. To prevent any such evil

consequence, God ordered that his people should be equally favourable to the

poor notwithstanding the year of release. He enjoined the rich to lend to the

poor, even under a moral certainty of losing their debt. Yea, they were to

perform this duty in a bountiful and willing manner.]

His injunctions to them are, as far as it respects the spirit of them, equally

binding upon us—

[God requires us to “do�good�and�lend,�hoping�for�nothing�again�[Note:�Luke�do�good�and�lend,�hoping�for�nothing�again�[Note:�Luke�do�good�and�lend,�hoping�for�nothing�again�[Note:�Luke�do�good�and�lend,�hoping�for�nothing�again�[Note:�Luke�

6:356:356:356:35.]..]..]..].” And�certainly�this�is�our�duty.�The�relation�which�the�poor�bear�to�us�And�certainly�this�is�our�duty.�The�relation�which�the�poor�bear�to�us�And�certainly�this�is�our�duty.�The�relation�which�the�poor�bear�to�us�And�certainly�this�is�our�duty.�The�relation�which�the�poor�bear�to�us�

necessarily�involves�in�it�this�obligation�[Note:�They�are�four�times�in�the�text�callednecessarily�involves�in�it�this�obligation�[Note:�They�are�four�times�in�the�text�callednecessarily�involves�in�it�this�obligation�[Note:�They�are�four�times�in�the�text�callednecessarily�involves�in�it�this�obligation�[Note:�They�are�four�times�in�the�text�called

“our�brethren.our�brethren.our�brethren.our�brethren.” The�force�of�this�idea�is�admirably�expressed.�Job�The�force�of�this�idea�is�admirably�expressed.�Job�The�force�of�this�idea�is�admirably�expressed.�Job�The�force�of�this�idea�is�admirably�expressed.�Job�31:1531:1531:1531:15----19�19�19�19�and�it�is�and�it�is�and�it�is�and�it�is�

further�confirmed�by�the�words�of�our�Lord.�Matthew�further�confirmed�by�the�words�of�our�Lord.�Matthew�further�confirmed�by�the�words�of�our�Lord.�Matthew�further�confirmed�by�the�words�of�our�Lord.�Matthew�25:4025:4025:4025:40.].�The�Scriptures�at�.].�The�Scriptures�at�.].�The�Scriptures�at�.].�The�Scriptures�at�

large,�as�well�as�the�immediate�expressions�in�the�text,�inculcate�this�duty�in�the�large,�as�well�as�the�immediate�expressions�in�the�text,�inculcate�this�duty�in�the�large,�as�well�as�the�immediate�expressions�in�the�text,�inculcate�this�duty�in�the�large,�as�well�as�the�immediate�expressions�in�the�text,�inculcate�this�duty�in�the�

strongest�terms�[Note:strongest�terms�[Note:strongest�terms�[Note:strongest�terms�[Note: “Thou�shall�not�harden�thy�heart�thine�handThou�shall�not�harden�thy�heart�thine�handThou�shall�not�harden�thy�heart�thine�handThou�shall�not�harden�thy�heart�thine�hand — Thou�shalt�Thou�shalt�Thou�shalt�Thou�shalt�

surely�lendsurely�lendsurely�lendsurely�lend—surely�givesurely�givesurely�givesurely�give—I�command�thee�saying.�Thou�shalt�open�thine�hand�I�command�thee�saying.�Thou�shalt�open�thine�hand�I�command�thee�saying.�Thou�shalt�open�thine�hand�I�command�thee�saying.�Thou�shalt�open�thine�hand�

wide,wide,wide,wide,” &c.�See�this�enjoint�on�all�generally,�Luke�&c.�See�this�enjoint�on�all�generally,�Luke�&c.�See�this�enjoint�on�all�generally,�Luke�&c.�See�this�enjoint�on�all�generally,�Luke�11:4111:4111:4111:41.;�on�all�individually,�.;�on�all�individually,�.;�on�all�individually,�.;�on�all�individually,�1�1�1�1�

Corinthians�Corinthians�Corinthians�Corinthians�16:216:216:216:2.;�and�in�the�most�solemn�manner,�.;�and�in�the�most�solemn�manner,�.;�and�in�the�most�solemn�manner,�.;�and�in�the�most�solemn�manner,�1�1�1�1�Timothy�Timothy�Timothy�Timothy�6:176:176:176:17.... “Charge,Charge,Charge,Charge,” &c.].&c.].&c.].&c.].

The manner also of performing this duty is as strongly enjoined as the duty itself.

We must act bountifully towards the poor, proportioning our alms to our own

ability, and, as far as possible, to their necessities [Note: “Thou�shalt�open�thine�Thou�shalt�open�thine�Thou�shalt�open�thine�Thou�shalt�open�thine�

hand�widehand�widehand�widehand�wide — lend�him�sufficient�for�his�need.lend�him�sufficient�for�his�need.lend�him�sufficient�for�his�need.lend�him�sufficient�for�his�need.” See�true�bountifulness�defined,�See�true�bountifulness�defined,�See�true�bountifulness�defined,�See�true�bountifulness�defined,�2�2�2�2�

Corinthians�Corinthians�Corinthians�Corinthians�8:128:128:128:12.;�exemplified,�.;�exemplified,�.;�exemplified,�.;�exemplified,�2�2�2�2�Corinthians�Corinthians�Corinthians�Corinthians�8:28:28:28:2.;�encouraged,�.;�encouraged,�.;�encouraged,�.;�encouraged,�2�2�2�2�Corinthians�Corinthians�Corinthians�Corinthians�9:69:69:69:6.].�.].�.].�.].�

We�must�also�administer�relief�cheerfully.�Grudging�and�niggardly�thoughts�are�apt�We�must�also�administer�relief�cheerfully.�Grudging�and�niggardly�thoughts�are�apt�We�must�also�administer�relief�cheerfully.�Grudging�and�niggardly�thoughts�are�apt�We�must�also�administer�relief�cheerfully.�Grudging�and�niggardly�thoughts�are�apt�

to�arise�in�our�minds:�but�they�proceed�from�ato�arise�in�our�minds:�but�they�proceed�from�ato�arise�in�our�minds:�but�they�proceed�from�ato�arise�in�our�minds:�but�they�proceed�from�a “wicked�heart;wicked�heart;wicked�heart;wicked�heart;” and�must�be�guarded�and�must�be�guarded�and�must�be�guarded�and�must�be�guarded�

against�with�all�possible�circumspection�[Note:against�with�all�possible�circumspection�[Note:against�with�all�possible�circumspection�[Note:against�with�all�possible�circumspection�[Note: “Beware,�&c.Beware,�&c.Beware,�&c.Beware,�&c.—and�thine�eye�be�evil�and�thine�eye�be�evil�and�thine�eye�be�evil�and�thine�eye�be�evil�

against�thy�poor�brotheragainst�thy�poor�brotheragainst�thy�poor�brotheragainst�thy�poor�brother—thine�heart�shall�not�be�grieved�when�than�givest,thine�heart�shall�not�be�grieved�when�than�givest,thine�heart�shall�not�be�grieved�when�than�givest,thine�heart�shall�not�be�grieved�when�than�givest,” &c.�&c.�&c.�&c.�

See�similar�directions,�Romans�See�similar�directions,�Romans�See�similar�directions,�Romans�See�similar�directions,�Romans�12:812:812:812:8;�;�;�;�1�1�1�1�Timothy�Timothy�Timothy�Timothy�6:186:186:186:18.... “Ready�to�distribute;�willing�Ready�to�distribute;�willing�Ready�to�distribute;�willing�Ready�to�distribute;�willing�

48

to�communicate.to�communicate.to�communicate.to�communicate.”].�Our�alms�are�then�only�acceptable�to�God,�when�they�are�].�Our�alms�are�then�only�acceptable�to�God,�when�they�are�].�Our�alms�are�then�only�acceptable�to�God,�when�they�are�].�Our�alms�are�then�only�acceptable�to�God,�when�they�are�

offered�with�a�willing�mind�[Note:�offered�with�a�willing�mind�[Note:�offered�with�a�willing�mind�[Note:�offered�with�a�willing�mind�[Note:�2�2�2�2�Corinthians�Corinthians�Corinthians�Corinthians�9:79:79:79:7.].].].].].].].]

To call forth a just sense of our duty, let us consider,

II. The arguments with which it is enforced—

Waving all other arguments that might be adduced, we shall confine our

attention to those specified in the text. There are two considerations urged as

inducements to the performance of this duty:

1. The danger of neglecting it—

[Men are apt to think themselves sole proprietors of what they have; but, in fact,

they are only God’s�stewards.�The�poor�have,�from�Gods�stewards.�The�poor�have,�from�Gods�stewards.�The�poor�have,�from�Gods�stewards.�The�poor�have,�from�God’s�command,�a�claim�upon�s�command,�a�claim�upon�s�command,�a�claim�upon�s�command,�a�claim�upon�

us;�and�when�their�distresses�are�not�relieved,�he�will�hear�their�complaints.�He�us;�and�when�their�distresses�are�not�relieved,�he�will�hear�their�complaints.�He�us;�and�when�their�distresses�are�not�relieved,�he�will�hear�their�complaints.�He�us;�and�when�their�distresses�are�not�relieved,�he�will�hear�their�complaints.�He�

expressly�warns�us�that,expressly�warns�us�that,expressly�warns�us�that,expressly�warns�us�that, “when�they�cry�to�him,�it�shall�be�sin�to�us.when�they�cry�to�him,�it�shall�be�sin�to�us.when�they�cry�to�him,�it�shall�be�sin�to�us.when�they�cry�to�him,�it�shall�be�sin�to�us.” Our�guilt�Our�guilt�Our�guilt�Our�guilt�

contracted�by�want�of�liberality,�shall�surely�be�visited�upon�our�own�heads;�it�shall�contracted�by�want�of�liberality,�shall�surely�be�visited�upon�our�own�heads;�it�shall�contracted�by�want�of�liberality,�shall�surely�be�visited�upon�our�own�heads;�it�shall�contracted�by�want�of�liberality,�shall�surely�be�visited�upon�our�own�heads;�it�shall�

bring�upon�us�the�execration�of�our�fellowbring�upon�us�the�execration�of�our�fellowbring�upon�us�the�execration�of�our�fellowbring�upon�us�the�execration�of�our�fellow----creatures�[Note:�Proverbs�creatures�[Note:�Proverbs�creatures�[Note:�Proverbs�creatures�[Note:�Proverbs�28:2728:2728:2728:27.],�a�.],�a�.],�a�.],�a�

dereliction�from�our�God�[Note:�Proverbs�dereliction�from�our�God�[Note:�Proverbs�dereliction�from�our�God�[Note:�Proverbs�dereliction�from�our�God�[Note:�Proverbs�21:1321:1321:1321:13.],�yea,�an�everlasting�dismission�.],�yea,�an�everlasting�dismission�.],�yea,�an�everlasting�dismission�.],�yea,�an�everlasting�dismission�

from�his�presence�and�glory�[Note:�Matthew�from�his�presence�and�glory�[Note:�Matthew�from�his�presence�and�glory�[Note:�Matthew�from�his�presence�and�glory�[Note:�Matthew�25:4125:4125:4125:41----43434343.... “For.For.For.For.”[[[[ — — —Who�that�Who�that�Who�that�Who�that�

reflects�a�moment�on�these�consequences,�will�notreflects�a�moment�on�these�consequences,�will�notreflects�a�moment�on�these�consequences,�will�notreflects�a�moment�on�these�consequences,�will�not “bewarebewarebewarebeware” of�indulging�a�of�indulging�a�of�indulging�a�of�indulging�a�

disposition�that�must�infallibly�entail�them�upon�him?]disposition�that�must�infallibly�entail�them�upon�him?]disposition�that�must�infallibly�entail�them�upon�him?]disposition�that�must�infallibly�entail�them�upon�him?]

2. The reward of practising it—

[Heaven cannot be purchased by almsgiving: and to think it could, would be a

most fatal delusion. Nevertheless God has annexed a blessing to the performance

of this duty; “For�this�thing�the�Lord�thy�God�shall�bless�thee�in�all�that�thou�For�this�thing�the�Lord�thy�God�shall�bless�thee�in�all�that�thou�For�this�thing�the�Lord�thy�God�shall�bless�thee�in�all�that�thou�For�this�thing�the�Lord�thy�God�shall�bless�thee�in�all�that�thou�

doest.doest.doest.doest.” Supposing�our�motives�and�principles�be�such�as�the�Gospel�requires,�and�Supposing�our�motives�and�principles�be�such�as�the�Gospel�requires,�and�Supposing�our�motives�and�principles�be�such�as�the�Gospel�requires,�and�Supposing�our�motives�and�principles�be�such�as�the�Gospel�requires,�and�

our�alms�be�really�the�fruits�of�faith�and�love,�the�Scriptures�assure�us�that�they�shall�our�alms�be�really�the�fruits�of�faith�and�love,�the�Scriptures�assure�us�that�they�shall�our�alms�be�really�the�fruits�of�faith�and�love,�the�Scriptures�assure�us�that�they�shall�our�alms�be�really�the�fruits�of�faith�and�love,�the�Scriptures�assure�us�that�they�shall�

be�followed�with�blessings�temporal�[Note:�Luke�be�followed�with�blessings�temporal�[Note:�Luke�be�followed�with�blessings�temporal�[Note:�Luke�be�followed�with�blessings�temporal�[Note:�Luke�6:356:356:356:35,�last�part.�and�Proverbs�,�last�part.�and�Proverbs�,�last�part.�and�Proverbs�,�last�part.�and�Proverbs�

3:93:93:93:9----10101010.].].].]—spiritual�[Note:�Isaiah�spiritual�[Note:�Isaiah�spiritual�[Note:�Isaiah�spiritual�[Note:�Isaiah�58:758:758:758:7;�Isaiah�;�Isaiah�;�Isaiah�;�Isaiah�58:1058:1058:1058:10----11111111.].].].]—eternal�[Note:�Luke�eternal�[Note:�Luke�eternal�[Note:�Luke�eternal�[Note:�Luke�16:916:916:916:9;�;�;�;�

49

Luke�Luke�Luke�Luke�14:14�14:14�14:14�14:14�and�and�and�and�1�1�1�1�Timothy�Timothy�Timothy�Timothy�6:19�6:19�6:19�6:19�and�Matthew�and�Matthew�and�Matthew�and�Matthew�25:3425:3425:3425:34----35353535.... “For.For.For.For.”].�Yea,�God,�speaking�].�Yea,�God,�speaking�].�Yea,�God,�speaking�].�Yea,�God,�speaking�

after�the�manner�of�men,�condescends�to�say,�that�we�make�him�our�debtor;�and�to�after�the�manner�of�men,�condescends�to�say,�that�we�make�him�our�debtor;�and�to�after�the�manner�of�men,�condescends�to�say,�that�we�make�him�our�debtor;�and�to�after�the�manner�of�men,�condescends�to�say,�that�we�make�him�our�debtor;�and�to�

promise,�that�He�will�repay�us�the�full�amount�of�whatever�we�give�to�others�for�his�promise,�that�He�will�repay�us�the�full�amount�of�whatever�we�give�to�others�for�his�promise,�that�He�will�repay�us�the�full�amount�of�whatever�we�give�to�others�for�his�promise,�that�He�will�repay�us�the�full�amount�of�whatever�we�give�to�others�for�his�

sake�[Note:�Proverbs�sake�[Note:�Proverbs�sake�[Note:�Proverbs�sake�[Note:�Proverbs�19:17�19:17�19:17�19:17�and�and�and�and�2�2�2�2�Corinthians�Corinthians�Corinthians�Corinthians�9:69:69:69:6.].�What�greater�encouragement�.].�What�greater�encouragement�.].�What�greater�encouragement�.].�What�greater�encouragement�

can�we�have�than�such�assurances�as�these?]can�we�have�than�such�assurances�as�these?]can�we�have�than�such�assurances�as�these?]can�we�have�than�such�assurances�as�these?]

Application—

[The occasion on which we now solicit your alms, is urgent; the objects of

distress are many—the�season�inclementthe�season�inclementthe�season�inclementthe�season�inclement—work�scarcework�scarcework�scarcework�scarce—wants�numerouswants�numerouswants�numerouswants�numerous—

provisions�highprovisions�highprovisions�highprovisions�high—and�few�to�administer�relief.and�few�to�administer�relief.and�few�to�administer�relief.and�few�to�administer�relief.

Consider then the urgency of the call—the�danger�of�nonthe�danger�of�nonthe�danger�of�nonthe�danger�of�non----compliancecompliancecompliancecompliance—the�the�the�the�

blessings�promisedblessings�promisedblessings�promisedblessings�promised—and�especially,�the�great�account.�Guard�against�a�grudging�and�especially,�the�great�account.�Guard�against�a�grudging�and�especially,�the�great�account.�Guard�against�a�grudging�and�especially,�the�great�account.�Guard�against�a�grudging�

spirit:�and�act�towards�the�poor�at�this�time,�as�you,�in�a�change�of�circumstances,�spirit:�and�act�towards�the�poor�at�this�time,�as�you,�in�a�change�of�circumstances,�spirit:�and�act�towards�the�poor�at�this�time,�as�you,�in�a�change�of�circumstances,�spirit:�and�act�towards�the�poor�at�this�time,�as�you,�in�a�change�of�circumstances,�

would�think�it�right�for�them�to�act�towards�you.would�think�it�right�for�them�to�act�towards�you.would�think�it�right�for�them�to�act�towards�you.would�think�it�right�for�them�to�act�towards�you.

K&D.�"K&D.�"K&D.�"K&D.�"And�in�general�Israel�was�to�be�ready�to�lend�to�the�poor�among�its�brethren,�not�

to�harden�its�heart,�to�be�hard-hearted,�but�to�lend�to�the�poor�brotherַמְחסּרּו� aֵ, “theי

sufficiency of his need,” whatever he might need to relieve his wants.

SBC, "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.

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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.

8 Rather, be openhanded and freely lend them

whatever they need.

CLARKE, "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.

GILL, "But thou shalt open thine hand wide unto him,.... And give him bountifully and liberally; in order to which the heart must be first opened, the affections moved, and a willing mind disposed to give generously:

and shalt surely lend him sufficient for his need in that which he wanteth: enough to answer his present exigencies, but not to cause him to abound, or to supply him with things needless and superfluous.

HENRY 8-9, "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 (Deu_15:7), and that there would never cease to be some such objects of charity (Deu_15:7), and that there would never cease to be some such objects of charity (Deu_15:11): 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, Deu_15:7. 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, Ecc_11:3. Bowels of compassion would produce liberal distributions, Jam_2:15, Jam_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, Deu_15:8. 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

51

choose whether we will give any thing or nothing, little or much; whereas it is here an express precept (Deu_15:11), 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 (Deu_15:9): 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, Psa_49:18. 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.

JAMISON, "

ELLICOTT, "(8) Thou shalt open thine hand wide.—“Even�many�times.”

And shalt surely lend.—“If�he�does�not�like�to�take�it�as�a�gift,�grant�it�to�him�as�a�loan.”

Sufficient for his need.—“But�it�is�not�thy�duty�to�make�him�rich.”

In that which he wanteth.—“Even�ahorse�to�ride�on,�and�a�slave�to�run�before�him.”

9�9�9�9�Be�careful�not�to�harbor�this�wicked�thought:Be�careful�not�to�harbor�this�wicked�thought:Be�careful�not�to�harbor�this�wicked�thought:Be�careful�not�to�harbor�this�wicked�thought:

“The�seventh�year,�the�year�for�canceling�debts,�is�The�seventh�year,�the�year�for�canceling�debts,�is�The�seventh�year,�the�year�for�canceling�debts,�is�The�seventh�year,�the�year�for�canceling�debts,�is�

52

near,near,near,near,” so�that�you�do�not�show�ill�will�toward�the�so�that�you�do�not�show�ill�will�toward�the�so�that�you�do�not�show�ill�will�toward�the�so�that�you�do�not�show�ill�will�toward�the�

needy�among�your�fellow�Israelites�and�give�them�needy�among�your�fellow�Israelites�and�give�them�needy�among�your�fellow�Israelites�and�give�them�needy�among�your�fellow�Israelites�and�give�them�

nothing.�They�may�then�appeal�to�the�Lord�against�nothing.�They�may�then�appeal�to�the�Lord�against�nothing.�They�may�then�appeal�to�the�Lord�against�nothing.�They�may�then�appeal�to�the�Lord�against�

you,�and�you�will�be�found�guilty�of�sin.you,�and�you�will�be�found�guilty�of�sin.you,�and�you�will�be�found�guilty�of�sin.you,�and�you�will�be�found�guilty�of�sin.

BARNES, "literally: “Beware that there be not in thy heart a word which is worthlessness” (compare Deu_13:13 note).

CLARKE, "Beware that there be not a thought in thy wicked heart - לבבך�

lebabecha�beliyaal, thy belial heart, that is, thy good-for-nothing or unprofitable בליעל

heart; See on Deu_13:13 (note).

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, Mat_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!

GILL, "Beware that there be not a thought in thy wicked heart,.... "Or, thy heart of Belial" (f); thy worthless heart, and which is without a yoke not subjected to the law of God, as every carnal heart is; and in which Belial, Satan, the prince of this world, works effectually, and inclines to evil thoughts, afflictions, and desires, which are to be guarded against:

saying, the seventh year, the year of release, is at hand: perhaps next year, or within a few months:

and thine eye be evil against thy brother, and thou give him nought; being of an uncompassionate and covetous disposition, shall refuse to give or lend him anything on this consideration, because the year of release will quickly come, when, if poor and unable to pay him, he would be obliged to release his debt:

and he cry unto the Lord against thee; go to the throne of grace, and in prayer bring a charge, and lodge a complaint of unkindness and uncharitableness: and it be a sin unto thee; the Lord shall reckon it as a sin, a very heinous one, and call to an

53

account for it.

K&D 9-10, "Thus they were also to beware “that there was not a word in the heart, worthlessness,” i.e., that a worthless thought did not arise in their hearts

Bְִלdַַעל) is the predicate of the sentence, as the more precise definition of the word that

was in the heart); so that one should say, “The seventh year is at hand, the year of release,” sc., when I shall not be able to demand what I have lent, and “that thine eye be evil towards thy poor brother,” i.e., that thou cherishest ill-will towards him (cf. Deu_28:54, Deu_28:56), “and givest him not, and he appeals to Jehovah against thee, and it becomes sin to thee,” sc., which brings down upon thee the wrath of God.

Deu_15:10

Thou shalt give him, and thy heart shall not become evil, i.e., discontented thereat (cf. 2Co_9:7), for Jehovah will bless thee for it (cf. Pro_22:9; Pro_28:27; Psa_41:2; Mat_6:4).

COKE, "Ver. 9. And thine eye be evil against thy poor brother— The eye, say the

Jews, is the index of the mind: so an evil eye, when giving is spoken of, signifies a

covetous and hard-hearted disposition. Proverbs 23:6. Matthew 20:15 and, on

the contrary, a bountiful eye is a sign of a generous and charitable soul. Proverbs

22:9. Sirach 35:8. And it be sin unto thee, signifies either a great and enormous

sin, as the word is sometimes used by way of eminence. Proverbs 24:9. John

15:24. James 4:17 or, the punishment of sin.

BENSON, "Deuteronomy 15:9-10. Beware — Suppress�the�first�risings�of�such�Suppress�the�first�risings�of�such�Suppress�the�first�risings�of�such�Suppress�the�first�risings�of�such�

uncharitableness.uncharitableness.uncharitableness.uncharitableness.

And thine eye be evil — Envious,�unmerciful,�unkind,�as�this�phrase�means,�Envious,�unmerciful,�unkind,�as�this�phrase�means,�Envious,�unmerciful,�unkind,�as�this�phrase�means,�Envious,�unmerciful,�unkind,�as�this�phrase�means,�

Proverbs�Proverbs�Proverbs�Proverbs�23:623:623:623:6;�that�is,�thou�grudge�to�relieve�him.�The�opposite�to�this�is�a�bountiful�;�that�is,�thou�grudge�to�relieve�him.�The�opposite�to�this�is�a�bountiful�;�that�is,�thou�grudge�to�relieve�him.�The�opposite�to�this�is�a�bountiful�;�that�is,�thou�grudge�to�relieve�him.�The�opposite�to�this�is�a�bountiful�

eye,�Proverbs�eye,�Proverbs�eye,�Proverbs�eye,�Proverbs�22:922:922:922:9.�And�it�be�sin�unto�thee.�And�it�be�sin�unto�thee.�And�it�be�sin�unto�thee.�And�it�be�sin�unto�thee — Charged�upon�thee�as�a�sin.�Thy�heart�Charged�upon�thee�as�a�sin.�Thy�heart�Charged�upon�thee�as�a�sin.�Thy�heart�Charged�upon�thee�as�a�sin.�Thy�heart�

shall�not�be�grievedshall�not�be�grievedshall�not�be�grievedshall�not�be�grieved — That�is,�thou�shalt�give,�not�only�with�an�open�hand,�but�with�That�is,�thou�shalt�give,�not�only�with�an�open�hand,�but�with�That�is,�thou�shalt�give,�not�only�with�an�open�hand,�but�with�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�a�willing�and�cheerful�mind,�without�which�thy�very�charity�is�uncharitable,�and�not�a�willing�and�cheerful�mind,�without�which�thy�very�charity�is�uncharitable,�and�not�a�willing�and�cheerful�mind,�without�which�thy�very�charity�is�uncharitable,�and�not�

accepted�by�God.accepted�by�God.accepted�by�God.accepted�by�God.

HAWKER, "Verse 9-10

What a gracious provision hath the LORD of our salvation made, in guarding

against evil! The heart is wicked, and David saith of himself that it was the

transgression of the wicked which spake within his own heart, that showed him

the fear of GOD was not before him. Psalms 36:1. And Paul confesseth for

54

himself, that until the law came, in all its spirituality and power, as extending to

the thoughts of the heart, he did not know sin, Romans 7:7. Reader! what are

your views of this subject?

10 Give generously to them and do so without a

grudging heart; then because of this the Lord

your God will bless you in all your work and in

everything you put your hand to.

GILL, "Thou shall surely give him,.... Or lend to him; though lending in such a case and circumstances, that person being extremely poor, and the year of release at hand, is the same as giving. Jarchi remarks that money must be given him, even a hundred times if he asks it; but the limitation is to what he wants, and what is sufficient for his present wants, Deu_15:8.

and thine heart shall not be grieved when thou givest unto him; grieved at parting with his money he has little or no hope of seeing again, grudging it to him to whom it is given; when, on the other hand, it should he given freely and cheerfully, for God loves a cheerful giver:

because that for this thing the Lord thy God shall bless thee in all thy works, and in all thou puttest thine hand unto; that is, for lending or giving largely, liberally, and cheerfully, to persons in distress; see Pro_11:24.

HEBRY 10-11, "III. Here is a command to give cheerfully whatever we give in charity: “Thy heart shall not be grieved when thou givest, Deu_15:10. 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,” 2Co_9:7.

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 (Pro_3:10) and the soul with true comfort, Isa_58:10, Isa_58:11.

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ELLICOTT, "(10) Thou shalt surely give.—“Even a hundred times.”

Him.—“Between�thee�and�him�alone.Between�thee�and�him�alone.Between�thee�and�him�alone.Between�thee�and�him�alone.” (Comp.(Comp.(Comp.(Comp. “Let�not�thy�left�hand�know�what�thy�right�Let�not�thy�left�hand�know�what�thy�right�Let�not�thy�left�hand�know�what�thy�right�Let�not�thy�left�hand�know�what�thy�right�

hand�doethhand�doethhand�doethhand�doeth” in�Matthew�in�Matthew�in�Matthew�in�Matthew�6:36:36:36:3).�I�have�thought�it�worth�while�to�borrow�the�comments�of�).�I�have�thought�it�worth�while�to�borrow�the�comments�of�).�I�have�thought�it�worth�while�to�borrow�the�comments�of�).�I�have�thought�it�worth�while�to�borrow�the�comments�of�

Rashi�on�these�verses�(Deuteronomy�Rashi�on�these�verses�(Deuteronomy�Rashi�on�these�verses�(Deuteronomy�Rashi�on�these�verses�(Deuteronomy�15:715:715:715:7----10101010)�almost�entire,�to�show�how�well�the�Jews�)�almost�entire,�to�show�how�well�the�Jews�)�almost�entire,�to�show�how�well�the�Jews�)�almost�entire,�to�show�how�well�the�Jews�

have�understood�the�true�principles�of�Christian�charity�from�the�law�of�Moses.�That�have�understood�the�true�principles�of�Christian�charity�from�the�law�of�Moses.�That�have�understood�the�true�principles�of�Christian�charity�from�the�law�of�Moses.�That�have�understood�the�true�principles�of�Christian�charity�from�the�law�of�Moses.�That�

people�has�always�been�remarkable�for�kindness�to�its�own�poor.people�has�always�been�remarkable�for�kindness�to�its�own�poor.people�has�always�been�remarkable�for�kindness�to�its�own�poor.people�has�always�been�remarkable�for�kindness�to�its�own�poor.

For this thing.—Literally,�this�word,�or�this�promise.�And�Rashi�observes,Literally,�this�word,�or�this�promise.�And�Rashi�observes,Literally,�this�word,�or�this�promise.�And�Rashi�observes,Literally,�this�word,�or�this�promise.�And�Rashi�observes, “Even�when�Even�when�Even�when�Even�when�

thou�hast�promised�to�give,�thou�wilt�receive�the�reward�of�the�promise�as�well�as�the�thou�hast�promised�to�give,�thou�wilt�receive�the�reward�of�the�promise�as�well�as�the�thou�hast�promised�to�give,�thou�wilt�receive�the�reward�of�the�promise�as�well�as�the�thou�hast�promised�to�give,�thou�wilt�receive�the�reward�of�the�promise�as�well�as�the�

reward�of�the�deed;reward�of�the�deed;reward�of�the�deed;reward�of�the�deed;” and�we�may�compare�St.�Paul.and�we�may�compare�St.�Paul.and�we�may�compare�St.�Paul.and�we�may�compare�St.�Paul. “If�there�be�first�a�willing�mind,�it�is�If�there�be�first�a�willing�mind,�it�is�If�there�be�first�a�willing�mind,�it�is�If�there�be�first�a�willing�mind,�it�is�

accepted�according�to�that�a�man�hath,�and�not�according�to�that�he�hath�not.accepted�according�to�that�a�man�hath,�and�not�according�to�that�he�hath�not.accepted�according�to�that�a�man�hath,�and�not�according�to�that�he�hath�not.accepted�according�to�that�a�man�hath,�and�not�according�to�that�he�hath�not.” ((((2�2�2�2�

Corinthians�Corinthians�Corinthians�Corinthians�8:128:128:128:12.).).).)

11�11�11�11�There�will�always�be�poor�people�in�the�land.�There�will�always�be�poor�people�in�the�land.�There�will�always�be�poor�people�in�the�land.�There�will�always�be�poor�people�in�the�land.�

Therefore�I�command�you�to�be�openhanded�Therefore�I�command�you�to�be�openhanded�Therefore�I�command�you�to�be�openhanded�Therefore�I�command�you�to�be�openhanded�

toward�your�fellow�Israelites�who�are�poor�and�toward�your�fellow�Israelites�who�are�poor�and�toward�your�fellow�Israelites�who�are�poor�and�toward�your�fellow�Israelites�who�are�poor�and�

needy�in�your�land.needy�in�your�land.needy�in�your�land.needy�in�your�land.

CLARKE, "For the poor shall never cease out of the land - To this passage our Lord appears to allude Mar_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, etc. And without occasions afforded to exercise these, man would soon become a Stoic or a brute.

GILL, "For the poor shall never cease out of the land,.... There would be always such objects to exercise their charity and beneficence towards, Joh_12:8,

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which is no contradiction to Deu_15:4 for had they been obedient to the laws of God, they would have been so blessed that there would have been none; so the Targums; but he foresaw that they would not keep his commands, and so this would be the case, and which he foretells that they might expect it, and do their duty to them, as here directed:

therefore I command thee, saying, thou shalt open thine hand wide unto thy brother; not give sparingly, but largely, in proportion to the necessities of the poor, and according to the abilities of the lender or giver; and this must be done to a brother, one that is near in the bonds of consanguinity, and to him a man must give or lend first, as Aben Ezra observes, and then "to thy poor"; the poor of thy family, as the same writer:

and to thy needy in the land; that are in very distressed circumstances, though not related, and particularly such as are in the same place where a man dwells; for, as the same writer remarks, the poor of thy land are to be preferred to the poor of another place,

JAMISON, "For the poor shall never cease out of the land — Although every Israelite on the conquest of Canaan became the owner of property, yet in the providence of God who foresaw the event, it was permitted, partly as a punishment of disobedience and partly for the exercise of benevolent and charitable feelings, that “the poor should never cease out of the land.”

K&D, "For the poor will never cease in the land, even the land that is richly blessed, because poverty is not only the penalty of sin, but is ordained by God for punishment and discipline.

CALVIN, "11.For the poor shall never cease out of the land. The notion (147) of

those is far fetched who suppose that there would be always poor men among

them, because they would not keep the law, and consequently the land would be

barren on account of their unrighteousness. I admit that this is true; but God

does not here ascribe it to their sins that there would always be some beggars

among them, but only reminds them that there would never be wanting matter

for their generosity, because He would prove what was in their hearts by setting

the poor before them. For, (as I have observed above,) this is why the rich and

poor meet together, and the Lord is maker of them all; because otherwise the

duties of charity would not be observed unless they put them into exercise by

assisting each other. Wherefore God, to stir up the inactivity of the rich, declares

that lie prescribes nothing but what continual necessity will require.

COKE, "Ver. 11. For the poor shall never cease out of the land— i.e.�There�shall�i.e.�There�shall�i.e.�There�shall�i.e.�There�shall�

be�always�some�indigent�persons�among�you�who�shall�stand�in�need�of�your�be�always�some�indigent�persons�among�you�who�shall�stand�in�need�of�your�be�always�some�indigent�persons�among�you�who�shall�stand�in�need�of�your�be�always�some�indigent�persons�among�you�who�shall�stand�in�need�of�your�

charitable�relief.�The�Jerusalem�Targum�understands�this,�as�if�there�should�have�charitable�relief.�The�Jerusalem�Targum�understands�this,�as�if�there�should�have�charitable�relief.�The�Jerusalem�Targum�understands�this,�as�if�there�should�have�charitable�relief.�The�Jerusalem�Targum�understands�this,�as�if�there�should�have�

been�no�poor�among�them,�had�they�been�obedient�to�God's�precepts.�Though�God,�been�no�poor�among�them,�had�they�been�obedient�to�God's�precepts.�Though�God,�been�no�poor�among�them,�had�they�been�obedient�to�God's�precepts.�Though�God,�been�no�poor�among�them,�had�they�been�obedient�to�God's�precepts.�Though�God,�

57

by�his�providence,�could�easily�supply�the�necessities�of�all,�he�nevertheless�permits�by�his�providence,�could�easily�supply�the�necessities�of�all,�he�nevertheless�permits�by�his�providence,�could�easily�supply�the�necessities�of�all,�he�nevertheless�permits�by�his�providence,�could�easily�supply�the�necessities�of�all,�he�nevertheless�permits�

the�perpetual�continuance�of�the�poor;�and�that�for�divers�reasons�worthy�of�his�the�perpetual�continuance�of�the�poor;�and�that�for�divers�reasons�worthy�of�his�the�perpetual�continuance�of�the�poor;�and�that�for�divers�reasons�worthy�of�his�the�perpetual�continuance�of�the�poor;�and�that�for�divers�reasons�worthy�of�his�

wisdom:�among�others,�to�put�to�proof�the�humanity�and�compassion�of�the�rich.�So�wisdom:�among�others,�to�put�to�proof�the�humanity�and�compassion�of�the�rich.�So�wisdom:�among�others,�to�put�to�proof�the�humanity�and�compassion�of�the�rich.�So�wisdom:�among�others,�to�put�to�proof�the�humanity�and�compassion�of�the�rich.�So�

our�Saviour�says,�ye�have�the�poor�with�you�always;�and�whensoever�ye�will,�ye�may�our�Saviour�says,�ye�have�the�poor�with�you�always;�and�whensoever�ye�will,�ye�may�our�Saviour�says,�ye�have�the�poor�with�you�always;�and�whensoever�ye�will,�ye�may�our�Saviour�says,�ye�have�the�poor�with�you�always;�and�whensoever�ye�will,�ye�may�

do�them�good.�Mark�do�them�good.�Mark�do�them�good.�Mark�do�them�good.�Mark�14:714:714:714:7.�See�Grotius's�Commentary�on�Matthew�.�See�Grotius's�Commentary�on�Matthew�.�See�Grotius's�Commentary�on�Matthew�.�See�Grotius's�Commentary�on�Matthew�26:1126:1126:1126:11.�.�.�.�

Houbigant,�in�defence�of�his�interpretation,�observes,�that�these�words�are�by�no�Houbigant,�in�defence�of�his�interpretation,�observes,�that�these�words�are�by�no�Houbigant,�in�defence�of�his�interpretation,�observes,�that�these�words�are�by�no�Houbigant,�in�defence�of�his�interpretation,�observes,�that�these�words�are�by�no�

means�contradictory�to�those�in�the�means�contradictory�to�those�in�the�means�contradictory�to�those�in�the�means�contradictory�to�those�in�the�4444th�verse:�for�it�is�not�there�said,�that�there�th�verse:�for�it�is�not�there�said,�that�there�th�verse:�for�it�is�not�there�said,�that�there�th�verse:�for�it�is�not�there�said,�that�there�

should�be�no�poor�in�Israel;�but�it�is�commanded,�that�brother�should�not�reduce�should�be�no�poor�in�Israel;�but�it�is�commanded,�that�brother�should�not�reduce�should�be�no�poor�in�Israel;�but�it�is�commanded,�that�brother�should�not�reduce�should�be�no�poor�in�Israel;�but�it�is�commanded,�that�brother�should�not�reduce�

brother�to�poverty.brother�to�poverty.brother�to�poverty.brother�to�poverty.

REFLECTIONS.—We�have�here,�We�have�here,�We�have�here,�We�have�here,�1111.�An�order�for�the�release�of�insolvent�debtors�.�An�order�for�the�release�of�insolvent�debtors�.�An�order�for�the�release�of�insolvent�debtors�.�An�order�for�the�release�of�insolvent�debtors�

on�the�sabbatical�year.�Note;�(on�the�sabbatical�year.�Note;�(on�the�sabbatical�year.�Note;�(on�the�sabbatical�year.�Note;�(1111.)�The�Gospel�preaches�to�us�poor�debtors�this�.)�The�Gospel�preaches�to�us�poor�debtors�this�.)�The�Gospel�preaches�to�us�poor�debtors�this�.)�The�Gospel�preaches�to�us�poor�debtors�this�

acceptable�year�of�the�Lord,�even�the�free�pardon�of�all�our�sins�through�the�blood�acceptable�year�of�the�Lord,�even�the�free�pardon�of�all�our�sins�through�the�blood�acceptable�year�of�the�Lord,�even�the�free�pardon�of�all�our�sins�through�the�blood�acceptable�year�of�the�Lord,�even�the�free�pardon�of�all�our�sins�through�the�blood�

of�Jesus.�(of�Jesus.�(of�Jesus.�(of�Jesus.�(2222.)�God�teaches�us�not�to�be�severe�exactors�upon�our�brethren,�but�to�.)�God�teaches�us�not�to�be�severe�exactors�upon�our�brethren,�but�to�.)�God�teaches�us�not�to�be�severe�exactors�upon�our�brethren,�but�to�.)�God�teaches�us�not�to�be�severe�exactors�upon�our�brethren,�but�to�

forgive�them�as�we�hope�to�be�forgiven.�(forgive�them�as�we�hope�to�be�forgiven.�(forgive�them�as�we�hope�to�be�forgiven.�(forgive�them�as�we�hope�to�be�forgiven.�(3333.)�They�who�can�take�God's�security�for�.)�They�who�can�take�God's�security�for�.)�They�who�can�take�God's�security�for�.)�They�who�can�take�God's�security�for�

payment�of�what,�for�his�sake,�they�remit�to�the�indigent,�will�find�him�a�responsible�payment�of�what,�for�his�sake,�they�remit�to�the�indigent,�will�find�him�a�responsible�payment�of�what,�for�his�sake,�they�remit�to�the�indigent,�will�find�him�a�responsible�payment�of�what,�for�his�sake,�they�remit�to�the�indigent,�will�find�him�a�responsible�

bondsman.�bondsman.�bondsman.�bondsman.�2222.�He�cautions�them�against�making�this�a�plea�for�uncharitableness;�.�He�cautions�them�against�making�this�a�plea�for�uncharitableness;�.�He�cautions�them�against�making�this�a�plea�for�uncharitableness;�.�He�cautions�them�against�making�this�a�plea�for�uncharitableness;�

that�the�year�of�release�approached,�and�they�should�be�in�danger�of�losing�what�that�the�year�of�release�approached,�and�they�should�be�in�danger�of�losing�what�that�the�year�of�release�approached,�and�they�should�be�in�danger�of�losing�what�that�the�year�of�release�approached,�and�they�should�be�in�danger�of�losing�what�

they�lent:�such�a�wicked�thought�God�rebukes,�enjoining�them�to�open�both�their�they�lent:�such�a�wicked�thought�God�rebukes,�enjoining�them�to�open�both�their�they�lent:�such�a�wicked�thought�God�rebukes,�enjoining�them�to�open�both�their�they�lent:�such�a�wicked�thought�God�rebukes,�enjoining�them�to�open�both�their�

heart�and�hand�to�their�brother's�necessities,�and�according�to�their�ability�to�lend,�heart�and�hand�to�their�brother's�necessities,�and�according�to�their�ability�to�lend,�heart�and�hand�to�their�brother's�necessities,�and�according�to�their�ability�to�lend,�heart�and�hand�to�their�brother's�necessities,�and�according�to�their�ability�to�lend,�

hoping�for�nothing�again;�and�this�not�grudgingly,�or�of�necessity,�but�with�hoping�for�nothing�again;�and�this�not�grudgingly,�or�of�necessity,�but�with�hoping�for�nothing�again;�and�this�not�grudgingly,�or�of�necessity,�but�with�hoping�for�nothing�again;�and�this�not�grudgingly,�or�of�necessity,�but�with�

cheerfulness,�assured�that�God�will�not�suffer�them�to�be�losers�by�their�kindness;�cheerfulness,�assured�that�God�will�not�suffer�them�to�be�losers�by�their�kindness;�cheerfulness,�assured�that�God�will�not�suffer�them�to�be�losers�by�their�kindness;�cheerfulness,�assured�that�God�will�not�suffer�them�to�be�losers�by�their�kindness;�

and�lest,�if�they�refused,�the�cry�of�the�needy�should�come�up�against�them,�and�and�lest,�if�they�refused,�the�cry�of�the�needy�should�come�up�against�them,�and�and�lest,�if�they�refused,�the�cry�of�the�needy�should�come�up�against�them,�and�and�lest,�if�they�refused,�the�cry�of�the�needy�should�come�up�against�them,�and�

their�sin�be�had�in�remembrance�before�God.�Note;�(their�sin�be�had�in�remembrance�before�God.�Note;�(their�sin�be�had�in�remembrance�before�God.�Note;�(their�sin�be�had�in�remembrance�before�God.�Note;�(1111.)�God�knows�and�remarks�.)�God�knows�and�remarks�.)�God�knows�and�remarks�.)�God�knows�and�remarks�

every�evil�thought�of�our�hearts,�and�therefore�we�should�watch�against�and�every�evil�thought�of�our�hearts,�and�therefore�we�should�watch�against�and�every�evil�thought�of�our�hearts,�and�therefore�we�should�watch�against�and�every�evil�thought�of�our�hearts,�and�therefore�we�should�watch�against�and�

suppress�the�first�risings�of�them�within�us.�(suppress�the�first�risings�of�them�within�us.�(suppress�the�first�risings�of�them�within�us.�(suppress�the�first�risings�of�them�within�us.�(2222.)�It�is�a�dreadful�thing�to�have�the�cry�.)�It�is�a�dreadful�thing�to�have�the�cry�.)�It�is�a�dreadful�thing�to�have�the�cry�.)�It�is�a�dreadful�thing�to�have�the�cry�

of�the�poor�against�us;�for�God�hears,�and�will�avenge�them�speedily.�(of�the�poor�against�us;�for�God�hears,�and�will�avenge�them�speedily.�(of�the�poor�against�us;�for�God�hears,�and�will�avenge�them�speedily.�(of�the�poor�against�us;�for�God�hears,�and�will�avenge�them�speedily.�(3333.)�It�is�not�so�.)�It�is�not�so�.)�It�is�not�so�.)�It�is�not�so�

much�the�gift,�as�the�temper�of�the�giver,�that�God�regards.�(much�the�gift,�as�the�temper�of�the�giver,�that�God�regards.�(much�the�gift,�as�the�temper�of�the�giver,�that�God�regards.�(much�the�gift,�as�the�temper�of�the�giver,�that�God�regards.�(4444.)�The�best�and�most�.)�The�best�and�most�.)�The�best�and�most�.)�The�best�and�most�

58

useful�charity,�probably,�is,�to�assist�the�industrious�poor�with�a�small�loan,�by�the�useful�charity,�probably,�is,�to�assist�the�industrious�poor�with�a�small�loan,�by�the�useful�charity,�probably,�is,�to�assist�the�industrious�poor�with�a�small�loan,�by�the�useful�charity,�probably,�is,�to�assist�the�industrious�poor�with�a�small�loan,�by�the�

help�of�which�they�may�be�put�in�a�way�of�comfortably�providing�for�themselves�and�help�of�which�they�may�be�put�in�a�way�of�comfortably�providing�for�themselves�and�help�of�which�they�may�be�put�in�a�way�of�comfortably�providing�for�themselves�and�help�of�which�they�may�be�put�in�a�way�of�comfortably�providing�for�themselves�and�

families.�(families.�(families.�(families.�(5555.)�Though�we�lose�what�we�thus�lend,�we�shall�find�ourselves�gainers�at�.)�Though�we�lose�what�we�thus�lend,�we�shall�find�ourselves�gainers�at�.)�Though�we�lose�what�we�thus�lend,�we�shall�find�ourselves�gainers�at�.)�Though�we�lose�what�we�thus�lend,�we�shall�find�ourselves�gainers�at�

last.last.last.last.

ELLICOTT, "(11) For the poor shall never cease.—There�is�no�contradiction�There�is�no�contradiction�There�is�no�contradiction�There�is�no�contradiction�

between�this�verse�and�Deuteronomy�between�this�verse�and�Deuteronomy�between�this�verse�and�Deuteronomy�between�this�verse�and�Deuteronomy�15:4�15:4�15:4�15:4�above.�There�will�always�be�some�men�above.�There�will�always�be�some�men�above.�There�will�always�be�some�men�above.�There�will�always�be�some�men�

falling�into�poverty;�but�it�is�our�business�to�see�that�they�do�not�remain�in�want.�falling�into�poverty;�but�it�is�our�business�to�see�that�they�do�not�remain�in�want.�falling�into�poverty;�but�it�is�our�business�to�see�that�they�do�not�remain�in�want.�falling�into�poverty;�but�it�is�our�business�to�see�that�they�do�not�remain�in�want.�

The�poor�will�never�cease,�except�by�the�provision�made�for�them�by�their�brethren.�The�poor�will�never�cease,�except�by�the�provision�made�for�them�by�their�brethren.�The�poor�will�never�cease,�except�by�the�provision�made�for�them�by�their�brethren.�The�poor�will�never�cease,�except�by�the�provision�made�for�them�by�their�brethren.�

God�will�never�make�all�men�absolutely�equal�in�this�world.God�will�never�make�all�men�absolutely�equal�in�this�world.God�will�never�make�all�men�absolutely�equal�in�this�world.God�will�never�make�all�men�absolutely�equal�in�this�world.

Thy brother, thy poor, and thy needy.-According to Rashi, the word translated

“needyneedyneedyneedy” is�stronger�than�the�word�foris�stronger�than�the�word�foris�stronger�than�the�word�foris�stronger�than�the�word�for “poor.poor.poor.poor.” TheTheTheThe “poorpoorpoorpoor” are�in�humble�are�in�humble�are�in�humble�are�in�humble�

circumstances;�thecircumstances;�thecircumstances;�thecircumstances;�the “needyneedyneedyneedy” are�actually�in�want.�In�commenting�on�this�verse,�Rashi�are�actually�in�want.�In�commenting�on�this�verse,�Rashi�are�actually�in�want.�In�commenting�on�this�verse,�Rashi�are�actually�in�want.�In�commenting�on�this�verse,�Rashi�

asks�a�similar�question�to�that�of�the�lawyer�in�Luke�asks�a�similar�question�to�that�of�the�lawyer�in�Luke�asks�a�similar�question�to�that�of�the�lawyer�in�Luke�asks�a�similar�question�to�that�of�the�lawyer�in�Luke�10:2910:2910:2910:29,,,, “Who�is�this�brother?�Who�is�this�brother?�Who�is�this�brother?�Who�is�this�brother?�

Thy�poor�man.Thy�poor�man.Thy�poor�man.Thy�poor�man.” He�might�have�added�thatHe�might�have�added�thatHe�might�have�added�thatHe�might�have�added�that “thy�poorthy�poorthy�poorthy�poor” andandandand “thy�needythy�needythy�needythy�needy” are�are�are�are�

expressions�teaching�the�truth�that�we�areexpressions�teaching�the�truth�that�we�areexpressions�teaching�the�truth�that�we�areexpressions�teaching�the�truth�that�we�are “members�one�of�another.members�one�of�another.members�one�of�another.members�one�of�another.” We�may�not�We�may�not�We�may�not�We�may�not�

pass�by�our�poorer�brethren,�and�say�we�have�nothing�to�do�with�them.�Jehovah�pass�by�our�poorer�brethren,�and�say�we�have�nothing�to�do�with�them.�Jehovah�pass�by�our�poorer�brethren,�and�say�we�have�nothing�to�do�with�them.�Jehovah�pass�by�our�poorer�brethren,�and�say�we�have�nothing�to�do�with�them.�Jehovah�

calls�them�ourscalls�them�ourscalls�them�ourscalls�them�ours—“thy�poor�man,thy�poor�man,thy�poor�man,thy�poor�man,” andandandand “thy�needy�man.thy�needy�man.thy�needy�man.thy�needy�man.” The�words�are�both�in�the�The�words�are�both�in�the�The�words�are�both�in�the�The�words�are�both�in�the�

singular�number�in�the�Hebrew.�We�cannot�shake�off�the�relationship�or�the�singular�number�in�the�Hebrew.�We�cannot�shake�off�the�relationship�or�the�singular�number�in�the�Hebrew.�We�cannot�shake�off�the�relationship�or�the�singular�number�in�the�Hebrew.�We�cannot�shake�off�the�relationship�or�the�

responsibility�in�any�one�case.responsibility�in�any�one�case.responsibility�in�any�one�case.responsibility�in�any�one�case.

PETT, "Deuteronomy 15:11

‘For the poor will never cease out of the land. Therefore I command you, saying,

“You�shall�surely�open�your�hand�to�your�brother,�to�your�needy,�and�to�your�poor,�You�shall�surely�open�your�hand�to�your�brother,�to�your�needy,�and�to�your�poor,�You�shall�surely�open�your�hand�to�your�brother,�to�your�needy,�and�to�your�poor,�You�shall�surely�open�your�hand�to�your�brother,�to�your�needy,�and�to�your�poor,�

in�your�land.in�your�land.in�your�land.in�your�land.’

Again�it�is�emphasised�that�we�are�dealing�with�a�loan�to�the�poor.�For�the�practical�Again�it�is�emphasised�that�we�are�dealing�with�a�loan�to�the�poor.�For�the�practical�Again�it�is�emphasised�that�we�are�dealing�with�a�loan�to�the�poor.�For�the�practical�Again�it�is�emphasised�that�we�are�dealing�with�a�loan�to�the�poor.�For�the�practical�

truth�is�that�the�poor�will�never�cease�out�of�the�land.�The�promise�of�verse�truth�is�that�the�poor�will�never�cease�out�of�the�land.�The�promise�of�verse�truth�is�that�the�poor�will�never�cease�out�of�the�land.�The�promise�of�verse�truth�is�that�the�poor�will�never�cease�out�of�the�land.�The�promise�of�verse�4�4�4�4�was�was�was�was�

very�true,�but�it�was�dependent�on�a�condition�that�would�never�be�fulfilled,�and�was�very�true,�but�it�was�dependent�on�a�condition�that�would�never�be�fulfilled,�and�was�very�true,�but�it�was�dependent�on�a�condition�that�would�never�be�fulfilled,�and�was�very�true,�but�it�was�dependent�on�a�condition�that�would�never�be�fulfilled,�and�was�

to�be�alleviated�by�the�third�year�tithe.�Moses,�and�God,�knew�the�heart�of�man�too�to�be�alleviated�by�the�third�year�tithe.�Moses,�and�God,�knew�the�heart�of�man�too�to�be�alleviated�by�the�third�year�tithe.�Moses,�and�God,�knew�the�heart�of�man�too�to�be�alleviated�by�the�third�year�tithe.�Moses,�and�God,�knew�the�heart�of�man�too�

59

well.�Moses�was�no�dewywell.�Moses�was�no�dewywell.�Moses�was�no�dewywell.�Moses�was�no�dewy----eyed�optimist.�He�had�already�made�clear�his�opinion�of�eyed�optimist.�He�had�already�made�clear�his�opinion�of�eyed�optimist.�He�had�already�made�clear�his�opinion�of�eyed�optimist.�He�had�already�made�clear�his�opinion�of�

those�he�was�speaking�to.�They�werethose�he�was�speaking�to.�They�werethose�he�was�speaking�to.�They�werethose�he�was�speaking�to.�They�were ‘stiffstiffstiffstiff----neckedneckedneckednecked’ (Deuteronomy�(Deuteronomy�(Deuteronomy�(Deuteronomy�9:69:69:69:6).�But�at�least,�).�But�at�least,�).�But�at�least,�).�But�at�least,�

he�says,�let�them�not�be�stiffnecked�in�this.he�says,�let�them�not�be�stiffnecked�in�this.he�says,�let�them�not�be�stiffnecked�in�this.he�says,�let�them�not�be�stiffnecked�in�this.

Thus the command came that they must be open-handed to their fellow-

countrymen, both to the needy, and to the poor, and that at the end of every

seven year period all debt owed by the poor should be cancelled. This was to be

out of compassion for them, out of loyalty to Yahweh, and because the poverty

was in the end the fault of all Israel.

The result of these provisions in Deuteronomy 14:28 to Deuteronomy 15:11

would be that no one in Israel would be left destitute, neither the helpless

resident aliens, the fatherless and widows, nor the families hit by extreme

poverty through circumstance not of their own choosing. There would be no

‘poorpoorpoorpoor’,�for�all�would�be�provided�for.,�for�all�would�be�provided�for.,�for�all�would�be�provided�for.,�for�all�would�be�provided�for.

The lesson for us is clear. We are to be concerned at the poverty of others and be

willing to do what we can to help to alleviate that poverty, even making sacrifices

in order to be able to do so. Indeed in many countries the laws of bankruptcy

result in someone unable to repay a debt being finally released from it.

This glowing picture of a land where the poor were fully provided for (Deut.

13:28-29), and where debtors were treated with such compassion, fits neatly into

their looking to the place which Yahweh Himself will choose. The third (and

sixth) year, together with the seventh year will be a manifestation of the glorious

covenant between Yahweh and the people who have received His inheritance.

What a contrast it would be with the ways of the Canaanites who were to be

destroyed.

Freeing Servants

12 If any of your people—Hebrew�men�or�Hebrew�men�or�Hebrew�men�or�Hebrew�men�or�

womenwomenwomenwomen—sell�themselves�to�you�and�serve�you�six�sell�themselves�to�you�and�serve�you�six�sell�themselves�to�you�and�serve�you�six�sell�themselves�to�you�and�serve�you�six�

60

years,�in�the�seventh�year�you�must�let�them�go�years,�in�the�seventh�year�you�must�let�them�go�years,�in�the�seventh�year�you�must�let�them�go�years,�in�the�seventh�year�you�must�let�them�go�

free.free.free.free.

GILL, "And if thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee,.... By others, as by the sanhedrim for theft, for which a man might be sold, but not a woman, as Jarchi observes; but then a father might sell his daughter for an handmaid, if little and under age; and to such cases this law is supposed to refer; see Exo_21:2 though a man on account of poverty might sell himself:

and serve thee six years; as he was bound to do, if his master lived so long; if he died before the six years were out, he was obliged to serve his son, but not his daughter, nor his brother, nor his heirs, as the Jewish writers affirm (g): then in the seventh year thou shalt let him go free from thee; that is, at the end of the sixth, and beginning of the seventh year; see Exo_21:2.

HENRY, "Here is, I. A repetition of the law that had been given concerning Hebrew

servants who had sold themselves for servants, or were sold by their parents through

extreme poverty, or were sold by the court of judgment for some crime committed.

The law was, 1. That they should serve but six years, and in the seventh should go out

free, Deu_15:12. Compare Exo_21:2. And, if the year of jubilee happened before they

served out their time, that would be their discharge. God's Israel were a free people,

and must not be compelled to perpetual slavery; thus are God's spiritual Israel called

unto liberty.

JAMISON, "Deu_15:12-19. Hebrew servants’ freedom.

if thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee — 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). The term of servitude could not last beyond six years. They obtained their freedom either after six years from the time of their sale or before the end of the seventh year. At the year of jubilee, such slaves were emancipated even if their six years of service were not completed [see on Lev_25:39].

K&D 12-14, "These provisions in favour of the poor are followed very naturally by the rules which the Israelites were to be urged to observe with reference to the manumission of Hebrew slaves. It is not the reference to the sabbatical year in the foregoing precepts which forms the introduction to the laws which follow respecting the manumission of Hebrews who had become slaves, but the poverty and want which compelled Hebrew men and women to sell themselves as slaves. The seventh

61

year, in which they were to be set free, is not the same as the sabbatical year, therefore, but the seventh year of bondage. Manumission in the seventh year of service had already been commanded in Exo_21:2-6, in the rights laid down for the nation, with special reference to the conclusion of the covenant. This command is not repeated here for the purpose of extending the law to Hebrew women, who are not expressly mentioned in Ex 21; for that would follow as a matter of course, in the case of a law which was quite as applicable to women as to men, and was given without any reserve to the whole congregation. It is rather repeated here as a law which already existed as a right, for the purpose of explaining the true mode of fulfilling it, viz., that it was not sufficient to give a man-servant and maid-servant their liberty after six years of service, which would not be sufficient relief to those who had been obliged to enter into slavery on account of poverty, if they had nothing with which to set up a home of their own; but love to the poor was required to do more than this, namely, to make some provision for the continued prosperity of those who were set at liberty. “If thou let him go free from thee, thou shalt not let him go (send him away) empty:” this was the new feature which Moses added here to the previous law.

“Thou shalt load of thy flock, and of thy floor (lit., put upon the neck ,ַהֲעֵניק) (corn),

and of thy press (oil and wine); wherewith thy God hath blessed thee, of that thou shalt give to him.”

COFFMAN, ""It shall not seem hard unto thee, when thou lettest him go free

from thee; for to the double of the hire of a hireling hath he served thee six

years: and Jehovah thy God will bless thee in all that thou doest."

Despite the fact of the Old Testament's not condemning slavery as an institution,

nevertheless there are many provisions that were designed to benefit and protect

those who were slaves. This paragraph is such a provision. One tires of the

ceaseless carping of self-appointed critics of the Sacred Text who find some kind

of a "contradiction" on every page of it. Here it is alleged that in the parallel

account of this manumission of servants in the seventh year, with special

reference to the ceremony of boring the ear for one who desired to remain a

servant, "The Exodus account (Exodus 21:5) indicates that the ceremony shall

take place `before God,' 1e., in the tabernacle, but here, the place of the

ceremony is not mentioned!" So, this is a CONTRADICTION? How ridiculous!

Yet Dummelow insisted that, "In Exodus 21:6 the ceremony is performed in

public before the magistrates; here it seems to be private."[14] A careful reading

of the two accounts reveals that neither the public nor the magistrates are

mentioned in Exodus, and there is not a word here about a private ceremony!

The reason for the omission of the instructions that the ceremony was to be

"before God," as Alexander noted, "was that the usage (of going to the

tabernacle) was so regular and well known that it was needless formally to

announce it here."[15]

Here is an appropriate place to deal with another alleged "contradiction"

claimed by Biblical enemies. In Exodus 21:7-11, it is specifically stated that if a

62

Hebrew man sold a daughter into slavery that she should not go out in the

seventh year; whereas, here it is specifically declared that Hebrew servants,

whether men-servants or maid-servants shall indeed "go out free" in the seventh

year! Glory be! The critics think they sure enough have a "contradiction" here!

Well, they have NOT! The passage in Exodus is restricted to a daughter sold into

slavery, inevitably involving her as a concubine or a subordinate wife either of

the new master or of his son, and the law against such a wife-slave being sent out

was a protection to her. The justice of the law that required the master to keep

the woman, provide her with the necessities of life, and not deny her the rights of

marriage is very evident in the Exodus account. As McGarvey said, "It would

have been a hardship for her, whether with children or without, to go out free

and struggle for her own support."[16] The case here is utterly different! No

wife-relationship whatever is being considered in the regulations here. Thus, all

the talk about the "new status of women" in Deuteronomy is absolutely

erroneous. There does seem to be, however, an explanation of such general terms

as "brother" in the first verse of this paragraph, where "brother" is specifically

defined as "a Hebrew man, or a Hebrew woman."

Haley likewise perceived the true explanation of the apparent conflict in these

two accounts. He pointed out that no daughter would be sold into slavery

without the expectation "that she should become a wife, although of the second

rank."[17] Thus, the two accounts do not deal with the same situation at all.

Exodus deals with the rights of a slave-wife, whereas the passage here deals with

maid-servants without wife status.

The ceremony of boring the ear and fastening it to the door-post was symbolical.

The ear is the organ through which a master's commands are communicated,

and such a ceremony indicated that the servant was perpetually bound to heed

his master's commands and obey them. "It also signified that the servant was

permanently attached to his master's house."[18]

"Thou shalt furnish him liberally ..." (Deuteronomy 15:14). Cook tells us that,

"This literally means, `thou shalt lay on his neck.'"[19] We might paraphrase

this as "load him down with gifts." As Cook also suggested, the prospect of such

rich gifts would greatly encourage faithfulness and diligence during the later

years of one's servitude.

Concerning the laws here given by the Lord for the purpose of regulating slavery

and of alleviating to some extent its odious nature, Wright has this:

"These laws show the first concern in human history for the condition of slaves

and the first awareness of the wrong involved in one person's complete control

over the fortunes of another. It is true that the privilege of freedom was extended

only to fellow-Israelites, but even that was a step no other people hitherto had

63

taken."[20]

Wright went ahead and credited this great advance in the knowledge of what

was right or wrong to "The Israelite knowledge of the nature and purpose of

God."[21] However, this was an advance that did not flow out of Israel's

knowledge of God at all, but it came in the form of a direct revelation from

Almighty God Himself. No priests of Israel (especially in the 7th century B.C.)

could ever have either invented or discovered the kind of wisdom that abounds

in the Bible! On the other hand, Israel would not even receive the knowledge

after God gave it! Note:

"I made a covenant with your fathers ... At the end of seven years ye shall let go

every man his brother that is a Hebrew, that hath been sold unto thee ... but your

fathers hearkened not unto me, neither inclined their ear ... but ye turned and

profaned my name, and caused every man his servant, and every man his hand-

maid, whom ye had let go free at their pleasure to return; and ye brought them

into subjection, to be unto you for servants and for handmaids ..." Jeremiah

34:12-16.

Jeremiah's account, which should be read in full, shows how foreign the truth

revealed here was from the spirit of Israel. They promptly made the law of God

null and void by their tradition.

PETT, "Verses 12-18

Release Of Hebrew Bondsmen and Bondswomen (Deuteronomy 15:12-18).

Similar generosity must be shown to ‘Hebrew bondsmen and bondswomen’ when�when�when�when�

they�are�released�after�their�seven�year�contract.�What�follows�is�not�simply�the�law�they�are�released�after�their�seven�year�contract.�What�follows�is�not�simply�the�law�they�are�released�after�their�seven�year�contract.�What�follows�is�not�simply�the�law�they�are�released�after�their�seven�year�contract.�What�follows�is�not�simply�the�law�

relating�to�such�as�in�Exodus�relating�to�such�as�in�Exodus�relating�to�such�as�in�Exodus�relating�to�such�as�in�Exodus�21:1�21:1�21:1�21:1�onwards,�most�of�which�is�ignored,�it�is�rather�an�onwards,�most�of�which�is�ignored,�it�is�rather�an�onwards,�most�of�which�is�ignored,�it�is�rather�an�onwards,�most�of�which�is�ignored,�it�is�rather�an�

emphasising�of�attitudes�of�heart,�both�the�generous�attitude�which�must�be�shown�emphasising�of�attitudes�of�heart,�both�the�generous�attitude�which�must�be�shown�emphasising�of�attitudes�of�heart,�both�the�generous�attitude�which�must�be�shown�emphasising�of�attitudes�of�heart,�both�the�generous�attitude�which�must�be�shown�

to�the�bondspeople�when�they�leave�service,�and�the�wonderful�relationship�that�to�the�bondspeople�when�they�leave�service,�and�the�wonderful�relationship�that�to�the�bondspeople�when�they�leave�service,�and�the�wonderful�relationship�that�to�the�bondspeople�when�they�leave�service,�and�the�wonderful�relationship�that�

could�have�been�built�up�between�maser�and�servant�which�went�even�beyond�that.�could�have�been�built�up�between�maser�and�servant�which�went�even�beyond�that.�could�have�been�built�up�between�maser�and�servant�which�went�even�beyond�that.�could�have�been�built�up�between�maser�and�servant�which�went�even�beyond�that.�

And�while�Exodus�And�while�Exodus�And�while�Exodus�And�while�Exodus�21�21�21�21�has�in�mind�a�foreign�Habiru,�here�Moses�is�speaking�of�ahas�in�mind�a�foreign�Habiru,�here�Moses�is�speaking�of�ahas�in�mind�a�foreign�Habiru,�here�Moses�is�speaking�of�ahas�in�mind�a�foreign�Habiru,�here�Moses�is�speaking�of�a

‘brother�or�sisterbrother�or�sisterbrother�or�sisterbrother�or�sister’,�an�Israelite�or�circumcised�proselyte.�The�emphasis�is�all�on�the�,�an�Israelite�or�circumcised�proselyte.�The�emphasis�is�all�on�the�,�an�Israelite�or�circumcised�proselyte.�The�emphasis�is�all�on�the�,�an�Israelite�or�circumcised�proselyte.�The�emphasis�is�all�on�the�

generosity�and�love�which�will�be�pleasing�to�Yahweh�when�they�come�to�Him�in�generosity�and�love�which�will�be�pleasing�to�Yahweh�when�they�come�to�Him�in�generosity�and�love�which�will�be�pleasing�to�Yahweh�when�they�come�to�Him�in�generosity�and�love�which�will�be�pleasing�to�Yahweh�when�they�come�to�Him�in�

worship.worship.worship.worship.

The phrase ‘Hebrew�bondsmanHebrew�bondsmanHebrew�bondsmanHebrew�bondsman’ is�an�unusual�one�in�the�context�of�the�Pentateuch�is�an�unusual�one�in�the�context�of�the�Pentateuch�is�an�unusual�one�in�the�context�of�the�Pentateuch�is�an�unusual�one�in�the�context�of�the�Pentateuch�

64

so�firstly�we�must�consider�what�is�meant�by�a�Hebrew�bondsman.�Early�Israel�never�so�firstly�we�must�consider�what�is�meant�by�a�Hebrew�bondsman.�Early�Israel�never�so�firstly�we�must�consider�what�is�meant�by�a�Hebrew�bondsman.�Early�Israel�never�so�firstly�we�must�consider�what�is�meant�by�a�Hebrew�bondsman.�Early�Israel�never�

thought�of�themselves�as�Hebrews.�That�idea�came�very�much�later.�They�were�thought�of�themselves�as�Hebrews.�That�idea�came�very�much�later.�They�were�thought�of�themselves�as�Hebrews.�That�idea�came�very�much�later.�They�were�thought�of�themselves�as�Hebrews.�That�idea�came�very�much�later.�They�were�

called�Hebrews�by�outsiders�and�would�refer�to�themselves�as�Hebrews�when�called�Hebrews�by�outsiders�and�would�refer�to�themselves�as�Hebrews�when�called�Hebrews�by�outsiders�and�would�refer�to�themselves�as�Hebrews�when�called�Hebrews�by�outsiders�and�would�refer�to�themselves�as�Hebrews�when�

speaking�to�outsiders,�but�it�was�not�a�name�they�ordinarily�applied�to�themselves�speaking�to�outsiders,�but�it�was�not�a�name�they�ordinarily�applied�to�themselves�speaking�to�outsiders,�but�it�was�not�a�name�they�ordinarily�applied�to�themselves�speaking�to�outsiders,�but�it�was�not�a�name�they�ordinarily�applied�to�themselves�

(see�Genesis�(see�Genesis�(see�Genesis�(see�Genesis�14:1314:1314:1314:13;�Genesis�;�Genesis�;�Genesis�;�Genesis�39:1439:1439:1439:14;�Genesis�;�Genesis�;�Genesis�;�Genesis�39:1739:1739:1739:17;�Genesis�;�Genesis�;�Genesis�;�Genesis�41:1241:1241:1241:12;�Exodus�;�Exodus�;�Exodus�;�Exodus�1:15�1:15�1:15�1:15�to�to�to�to�

Exodus�Exodus�Exodus�Exodus�2:132:132:132:13).�Abram�was).�Abram�was).�Abram�was).�Abram�was ‘the�Hebrewthe�Hebrewthe�Hebrewthe�Hebrew’ to�the�people�who�composed�the�covenant�to�the�people�who�composed�the�covenant�to�the�people�who�composed�the�covenant�to�the�people�who�composed�the�covenant�

described�in�Genesis�described�in�Genesis�described�in�Genesis�described�in�Genesis�14141414.�Joseph�was.�Joseph�was.�Joseph�was.�Joseph�was ‘a�Hebrewa�Hebrewa�Hebrewa�Hebrew’ in�Potipharin�Potipharin�Potipharin�Potiphar’s�house�and�to�the�s�house�and�to�the�s�house�and�to�the�s�house�and�to�the�

chief�butler.�The�children�of�Israel�werechief�butler.�The�children�of�Israel�werechief�butler.�The�children�of�Israel�werechief�butler.�The�children�of�Israel�were ‘HebrewsHebrewsHebrewsHebrews’ to�Pharaoh.�The�Philistines�to�Pharaoh.�The�Philistines�to�Pharaoh.�The�Philistines�to�Pharaoh.�The�Philistines�

described�the�Israelites�asdescribed�the�Israelites�asdescribed�the�Israelites�asdescribed�the�Israelites�as ‘HebrewsHebrewsHebrewsHebrews’ ((((1�1�1�1�Samuel�Samuel�Samuel�Samuel�4:64:64:64:6;�;�;�;�1�1�1�1�Samuel�Samuel�Samuel�Samuel�4:94:94:94:9;�etc.).�But�in�all�;�etc.).�But�in�all�;�etc.).�But�in�all�;�etc.).�But�in�all�

cases�the�description�related�to�the�view�of�outsiders.�It�was�not�a�name�that�cases�the�description�related�to�the�view�of�outsiders.�It�was�not�a�name�that�cases�the�description�related�to�the�view�of�outsiders.�It�was�not�a�name�that�cases�the�description�related�to�the�view�of�outsiders.�It�was�not�a�name�that�

Yahweh�would�apply�to�them�or�that�they�would�apply�to�themselves�in�internal�Yahweh�would�apply�to�them�or�that�they�would�apply�to�themselves�in�internal�Yahweh�would�apply�to�them�or�that�they�would�apply�to�themselves�in�internal�Yahweh�would�apply�to�them�or�that�they�would�apply�to�themselves�in�internal�

affairs.�Why�then�is�it�used�in�this�Law?affairs.�Why�then�is�it�used�in�this�Law?affairs.�Why�then�is�it�used�in�this�Law?affairs.�Why�then�is�it�used�in�this�Law?

In fact it is probable that the reason foreigners saw Israel as ‘HebrewsHebrewsHebrewsHebrews’ was�was�was�was�

because�they�linked�them�with�the�landless�and�stateless�peoples�known�asbecause�they�linked�them�with�the�landless�and�stateless�peoples�known�asbecause�they�linked�them�with�the�landless�and�stateless�peoples�known�asbecause�they�linked�them�with�the�landless�and�stateless�peoples�known�as ‘HabiruHabiruHabiruHabiru’.�.�.�.�

The�term�Habiru�had�a�long�history�but�in�all�cases�it�referred�to�those�who�were�The�term�Habiru�had�a�long�history�but�in�all�cases�it�referred�to�those�who�were�The�term�Habiru�had�a�long�history�but�in�all�cases�it�referred�to�those�who�were�The�term�Habiru�had�a�long�history�but�in�all�cases�it�referred�to�those�who�were�

perceived�as�landless�and�stateless,�(or�were�insultingly�to�be�described�as�such),�perceived�as�landless�and�stateless,�(or�were�insultingly�to�be�described�as�such),�perceived�as�landless�and�stateless,�(or�were�insultingly�to�be�described�as�such),�perceived�as�landless�and�stateless,�(or�were�insultingly�to�be�described�as�such),�

until�at�some�stage�some�settled�down�just�as�Israel�did.�They�could�be�mercenaries,�until�at�some�stage�some�settled�down�just�as�Israel�did.�They�could�be�mercenaries,�until�at�some�stage�some�settled�down�just�as�Israel�did.�They�could�be�mercenaries,�until�at�some�stage�some�settled�down�just�as�Israel�did.�They�could�be�mercenaries,�

slaves,�shepherds,�miners�etc.�but�they�stood�out�as�belonging�to�no�country,�and�as�slaves,�shepherds,�miners�etc.�but�they�stood�out�as�belonging�to�no�country,�and�as�slaves,�shepherds,�miners�etc.�but�they�stood�out�as�belonging�to�no�country,�and�as�slaves,�shepherds,�miners�etc.�but�they�stood�out�as�belonging�to�no�country,�and�as�

beingbeingbeingbeing ‘havehavehavehave----notsnotsnotsnots’.�This�was�why�Israel�were�seen�as�Habiru�by�others,�(although�it�is�.�This�was�why�Israel�were�seen�as�Habiru�by�others,�(although�it�is�.�This�was�why�Israel�were�seen�as�Habiru�by�others,�(although�it�is�.�This�was�why�Israel�were�seen�as�Habiru�by�others,�(although�it�is�

possible�that�they�themselves�much�later�took�the�name�and�altered�it�topossible�that�they�themselves�much�later�took�the�name�and�altered�it�topossible�that�they�themselves�much�later�took�the�name�and�altered�it�topossible�that�they�themselves�much�later�took�the�name�and�altered�it�to ‘HebrewHebrewHebrewHebrew’

in�their�writings�to�connect�back�to�their�ancestor�Eber,�making�it�respectable.�in�their�writings�to�connect�back�to�their�ancestor�Eber,�making�it�respectable.�in�their�writings�to�connect�back�to�their�ancestor�Eber,�making�it�respectable.�in�their�writings�to�connect�back�to�their�ancestor�Eber,�making�it�respectable.�

There�is,�however,�a�slight�difference�etymologically�even�then.�But�theThere�is,�however,�a�slight�difference�etymologically�even�then.�But�theThere�is,�however,�a�slight�difference�etymologically�even�then.�But�theThere�is,�however,�a�slight�difference�etymologically�even�then.�But�the

‘coincidencecoincidencecoincidencecoincidence’ is�too�striking�to�be�ignored�in�the�light�of�the�Scripture�we�have�is�too�striking�to�be�ignored�in�the�light�of�the�Scripture�we�have�is�too�striking�to�be�ignored�in�the�light�of�the�Scripture�we�have�is�too�striking�to�be�ignored�in�the�light�of�the�Scripture�we�have�

considered).considered).considered).considered).

This being so this would suggest that the Hebrew bondsman or bondswoman

who are in mind in Exodus 21 are such persons, landless and stateless persons

who have been bought into bondage by an Israelite, either through purchase or

through a slave contract. They are persons of no status. It is quite probable that

there were many such ‘HebrewHebrewHebrewHebrew’ bondspeople�who�escaped�among�the�children�of�bondspeople�who�escaped�among�the�children�of�bondspeople�who�escaped�among�the�children�of�bondspeople�who�escaped�among�the�children�of�

65

Israel,�for�they�had�been�in�Egypt�where�such�bondspeople�were�available.�Here�in�Israel,�for�they�had�been�in�Egypt�where�such�bondspeople�were�available.�Here�in�Israel,�for�they�had�been�in�Egypt�where�such�bondspeople�were�available.�Here�in�Israel,�for�they�had�been�in�Egypt�where�such�bondspeople�were�available.�Here�in�

Deuteronomy�the�idea�is�expanded�to�recognising�that�there�might�be�IsraeliteDeuteronomy�the�idea�is�expanded�to�recognising�that�there�might�be�IsraeliteDeuteronomy�the�idea�is�expanded�to�recognising�that�there�might�be�IsraeliteDeuteronomy�the�idea�is�expanded�to�recognising�that�there�might�be�Israelite

‘HebrewsHebrewsHebrewsHebrews’,�or�the�idea�may�be�of�Habiru�who�have�been�circumcised�and�thus�have�,�or�the�idea�may�be�of�Habiru�who�have�been�circumcised�and�thus�have�,�or�the�idea�may�be�of�Habiru�who�have�been�circumcised�and�thus�have�,�or�the�idea�may�be�of�Habiru�who�have�been�circumcised�and�thus�have�

becomebecomebecomebecome ‘brothersbrothersbrothersbrothers’.

Note first that they could only be enslaved for six years. This was stated to be

because the children of Israel had been slaves in Egypt and should therefore

remember and be merciful as they have received mercy (Deuteronomy 15:12).

But it is significant in this regard that at Nuzi we learn that ‘HapiruHapiruHapiruHapiru’ there�there�there�there�

similarly�entered�into�limited�servitude,�limited�to�seven�years,�after�which�their�similarly�entered�into�limited�servitude,�limited�to�seven�years,�after�which�their�similarly�entered�into�limited�servitude,�limited�to�seven�years,�after�which�their�similarly�entered�into�limited�servitude,�limited�to�seven�years,�after�which�their�

obligation�ended.�Thus�there�seems�to�have�been�a�general�custom�that�obligation�ended.�Thus�there�seems�to�have�been�a�general�custom�that�obligation�ended.�Thus�there�seems�to�have�been�a�general�custom�that�obligation�ended.�Thus�there�seems�to�have�been�a�general�custom�that�

Habiru/Hapiru�contracts�were�for�seven�years.�The�point�therefore�being�stressed�Habiru/Hapiru�contracts�were�for�seven�years.�The�point�therefore�being�stressed�Habiru/Hapiru�contracts�were�for�seven�years.�The�point�therefore�being�stressed�Habiru/Hapiru�contracts�were�for�seven�years.�The�point�therefore�being�stressed�

here�is�that�the�seventh�year�of�service�must�not�be�required�of�them�in�view�of�here�is�that�the�seventh�year�of�service�must�not�be�required�of�them�in�view�of�here�is�that�the�seventh�year�of�service�must�not�be�required�of�them�in�view�of�here�is�that�the�seventh�year�of�service�must�not�be�required�of�them�in�view�of�

IsraelIsraelIsraelIsrael’s�own�deliverance�from�bondage.s�own�deliverance�from�bondage.s�own�deliverance�from�bondage.s�own�deliverance�from�bondage.

So Israel were to be more generous. While theirs was also a seven year contract,

they were to give him the seventh year free so that his obligation finished after

six years, by this mean taking into account the principles of the Sabbath.

Thus the seven year contract for Hapiru/Habiru seems to have been a general

custom of the time. As is pointed out in Deuteronomy 15:18 this was double the

normal length of service for an Israelite. Three years are the years of a hired

servant (Isaiah 16:14).

However here in Deuteronomy Moses is looking at a slightly different situation

than that in Exodus 21 for in contrast this man or woman are seen as a

‘brother/sisterbrother/sisterbrother/sisterbrother/sister’,�and�are�not�described�as,�and�are�not�described�as,�and�are�not�described�as,�and�are�not�described�as ‘slavesslavesslavesslaves’.�It�is�not�the�six�years�or�the�seven�.�It�is�not�the�six�years�or�the�seven�.�It�is�not�the�six�years�or�the�seven�.�It�is�not�the�six�years�or�the�seven�

years�that�is�in�mind�here�but�the�attitude�when�the�persons�are�released.years�that�is�in�mind�here�but�the�attitude�when�the�persons�are�released.years�that�is�in�mind�here�but�the�attitude�when�the�persons�are�released.years�that�is�in�mind�here�but�the�attitude�when�the�persons�are�released.

Analysis in the words of Moses:

a If your brother, a Hebrew man, or a Hebrew woman, be sold to you, and

serve you six years, then in the seventh year you shall let him go free from you

(Deuteronomy 15:12).

b And when you let him go free from you, you shall not let him go empty,

you shall furnish him liberally out of your flock, and out of your threshing-floor,

and out of your winepress: as Yahweh your God has blessed you, you shall give

66

to him (Deuteronomy 15:13-14).

c And you will remember that you were a bondsman in the land of Egypt

(Deuteronomy 15:15 a)

c And Yahweh your God redeemed you, therefore I command you this

thing today (Deuteronomy 15:15).

b And it shall be, if he say to you, “I�will�not�go�out�from�you,I�will�not�go�out�from�you,I�will�not�go�out�from�you,I�will�not�go�out�from�you,” because�he�because�he�because�he�because�he�

loves�you�and�your�house,�because�he�is�well�with�you,�then�you�shall�take�an�awl,�loves�you�and�your�house,�because�he�is�well�with�you,�then�you�shall�take�an�awl,�loves�you�and�your�house,�because�he�is�well�with�you,�then�you�shall�take�an�awl,�loves�you�and�your�house,�because�he�is�well�with�you,�then�you�shall�take�an�awl,�

and�thrust�it�through�his�ear�to�the�door,�and�he�shall�be�your�servant�for�ever.�And�and�thrust�it�through�his�ear�to�the�door,�and�he�shall�be�your�servant�for�ever.�And�and�thrust�it�through�his�ear�to�the�door,�and�he�shall�be�your�servant�for�ever.�And�and�thrust�it�through�his�ear�to�the�door,�and�he�shall�be�your�servant�for�ever.�And�

also�to�your�maidservant�you�shall�do�likewise.�(Deuteronomy�also�to�your�maidservant�you�shall�do�likewise.�(Deuteronomy�also�to�your�maidservant�you�shall�do�likewise.�(Deuteronomy�also�to�your�maidservant�you�shall�do�likewise.�(Deuteronomy�15:1615:1615:1615:16----17171717).).).).

a It shall not seem hard to you, when you let him go free from you, for to

the double (or ‘equivalenceequivalenceequivalenceequivalence’)�of�the�hire�of�a�hireling�has�he�served�you�six�years,�)�of�the�hire�of�a�hireling�has�he�served�you�six�years,�)�of�the�hire�of�a�hireling�has�he�served�you�six�years,�)�of�the�hire�of�a�hireling�has�he�served�you�six�years,�

and�Yahweh�your�God�will�bless�you�in�all�that�you�do�(Deuteronomy�and�Yahweh�your�God�will�bless�you�in�all�that�you�do�(Deuteronomy�and�Yahweh�your�God�will�bless�you�in�all�that�you�do�(Deuteronomy�and�Yahweh�your�God�will�bless�you�in�all�that�you�do�(Deuteronomy�15:1815:1815:1815:18).).).).

Note that in ‘aaaa’ the�Hebrew�servant�is�to�be�released�after�only�six�years�of�the�the�Hebrew�servant�is�to�be�released�after�only�six�years�of�the�the�Hebrew�servant�is�to�be�released�after�only�six�years�of�the�the�Hebrew�servant�is�to�be�released�after�only�six�years�of�the�

seven,�and�in�the�parallel�the�master�must�not�be�annoyed�about�this�for�he�has�had�seven,�and�in�the�parallel�the�master�must�not�be�annoyed�about�this�for�he�has�had�seven,�and�in�the�parallel�the�master�must�not�be�annoyed�about�this�for�he�has�had�seven,�and�in�the�parallel�the�master�must�not�be�annoyed�about�this�for�he�has�had�

a�good�six�years�of�service�from�him�and�he�can�know�that�Yahweh�his�God�will�a�good�six�years�of�service�from�him�and�he�can�know�that�Yahweh�his�God�will�a�good�six�years�of�service�from�him�and�he�can�know�that�Yahweh�his�God�will�a�good�six�years�of�service�from�him�and�he�can�know�that�Yahweh�his�God�will�

bless�him�for�it.�Inbless�him�for�it.�Inbless�him�for�it.�Inbless�him�for�it.�In ‘bbbb’ he�must�let�him�go�well�provided�for,�and�in�the�parallel�if�the�he�must�let�him�go�well�provided�for,�and�in�the�parallel�if�the�he�must�let�him�go�well�provided�for,�and�in�the�parallel�if�the�he�must�let�him�go�well�provided�for,�and�in�the�parallel�if�the�

servant�does�not�wish�to�go�free�because�he�loves�the�household�he�may�be�servant�does�not�wish�to�go�free�because�he�loves�the�household�he�may�be�servant�does�not�wish�to�go�free�because�he�loves�the�household�he�may�be�servant�does�not�wish�to�go�free�because�he�loves�the�household�he�may�be�

indenturedindenturedindenturedindentured ‘for�everfor�everfor�everfor�ever’,�and�that�will�be�equal�to�him�as�being�well�provided�for.�In,�and�that�will�be�equal�to�him�as�being�well�provided�for.�In,�and�that�will�be�equal�to�him�as�being�well�provided�for.�In,�and�that�will�be�equal�to�him�as�being�well�provided�for.�In ‘cccc’

and�its�parallel�this�will�be�because�they�remember�that�they�were�bondsmen�in�the�and�its�parallel�this�will�be�because�they�remember�that�they�were�bondsmen�in�the�and�its�parallel�this�will�be�because�they�remember�that�they�were�bondsmen�in�the�and�its�parallel�this�will�be�because�they�remember�that�they�were�bondsmen�in�the�

land�of�Egypt�and�were�redeemed�by�Yahweh�from�it.�That�is�why�Yahweh�feels�land�of�Egypt�and�were�redeemed�by�Yahweh�from�it.�That�is�why�Yahweh�feels�land�of�Egypt�and�were�redeemed�by�Yahweh�from�it.�That�is�why�Yahweh�feels�land�of�Egypt�and�were�redeemed�by�Yahweh�from�it.�That�is�why�Yahweh�feels�

that�He�can�justly�demand�thisthat�He�can�justly�demand�thisthat�He�can�justly�demand�thisthat�He�can�justly�demand�this ‘favourfavourfavourfavour’.

PETT, "Deuteronomy 15:12

‘If your brother, a Hebrew man, or a Hebrew woman, be sold to you, and serve

you six years, then in the seventh year you shall let him go free from you.’

“BrotherBrotherBrotherBrother” need�not�always�indicate�an�Israelite.�The�term�can�be�used�of�any�close�need�not�always�indicate�an�Israelite.�The�term�can�be�used�of�any�close�need�not�always�indicate�an�Israelite.�The�term�can�be�used�of�any�close�need�not�always�indicate�an�Israelite.�The�term�can�be�used�of�any�close�

relationship�such�as�there�would�be�here.�But�in�Deuteronomyrelationship�such�as�there�would�be�here.�But�in�Deuteronomyrelationship�such�as�there�would�be�here.�But�in�Deuteronomyrelationship�such�as�there�would�be�here.�But�in�Deuteronomy ‘brotherbrotherbrotherbrother’ does�does�does�does�

almost�always�refer�to�an�Israelite,�(although�Edom�is�called�a�brother�almost�always�refer�to�an�Israelite,�(although�Edom�is�called�a�brother�almost�always�refer�to�an�Israelite,�(although�Edom�is�called�a�brother�almost�always�refer�to�an�Israelite,�(although�Edom�is�called�a�brother�----

Deuteronomy�Deuteronomy�Deuteronomy�Deuteronomy�23:723:723:723:7),�and�especially�in�this�chapter,�sometimes�even�being�),�and�especially�in�this�chapter,�sometimes�even�being�),�and�especially�in�this�chapter,�sometimes�even�being�),�and�especially�in�this�chapter,�sometimes�even�being�

67

contrasted�with�thecontrasted�with�thecontrasted�with�thecontrasted�with�the ‘foreignerforeignerforeignerforeigner’.�Thus�it�would�seem�that�we�have�here�the�.�Thus�it�would�seem�that�we�have�here�the�.�Thus�it�would�seem�that�we�have�here�the�.�Thus�it�would�seem�that�we�have�here�the�

unfortunate�example�of�an�Israelite�man�or�woman�(or�a�proselyte)�who�had�fallen�unfortunate�example�of�an�Israelite�man�or�woman�(or�a�proselyte)�who�had�fallen�unfortunate�example�of�an�Israelite�man�or�woman�(or�a�proselyte)�who�had�fallen�unfortunate�example�of�an�Israelite�man�or�woman�(or�a�proselyte)�who�had�fallen�

on�such�hard�times�that�they�had�become�the�equivalent�of�a�Habiru�even�in�on�such�hard�times�that�they�had�become�the�equivalent�of�a�Habiru�even�in�on�such�hard�times�that�they�had�become�the�equivalent�of�a�Habiru�even�in�on�such�hard�times�that�they�had�become�the�equivalent�of�a�Habiru�even�in�

Israelite�eyes,�and�were�being�treated�as�such.�They�had�lost�their�land�and�were�Israelite�eyes,�and�were�being�treated�as�such.�They�had�lost�their�land�and�were�Israelite�eyes,�and�were�being�treated�as�such.�They�had�lost�their�land�and�were�Israelite�eyes,�and�were�being�treated�as�such.�They�had�lost�their�land�and�were�

seen�as�a�kind�of�refugee,�having�had�to�sell�themselves�into�bondage�under�a�seven�seen�as�a�kind�of�refugee,�having�had�to�sell�themselves�into�bondage�under�a�seven�seen�as�a�kind�of�refugee,�having�had�to�sell�themselves�into�bondage�under�a�seven�seen�as�a�kind�of�refugee,�having�had�to�sell�themselves�into�bondage�under�a�seven�

year�bond.year�bond.year�bond.year�bond.

We should note that there were a variety of different forms of service in Israel

(and among their neighbours). Putting it simply these included hired servants,

debt slaves who had to work off a debt by a period of service, and people who

entered into a bond to perform service for a certain period in return for an

initial payment or a guarantee of a livelihood or some other basis of obligation

(bondsmen). The Habiru often survived in this way so that ‘a�Hebrew�mana�Hebrew�mana�Hebrew�mana�Hebrew�man’

probably�means�that�this�man�was�taken�on�on�the�same�basis�as�a�Habiru.�Then�probably�means�that�this�man�was�taken�on�on�the�same�basis�as�a�Habiru.�Then�probably�means�that�this�man�was�taken�on�on�the�same�basis�as�a�Habiru.�Then�probably�means�that�this�man�was�taken�on�on�the�same�basis�as�a�Habiru.�Then�

there�were�foreign�slaves�who�were�purchased�or�captured,�and�so�on.�The�position�there�were�foreign�slaves�who�were�purchased�or�captured,�and�so�on.�The�position�there�were�foreign�slaves�who�were�purchased�or�captured,�and�so�on.�The�position�there�were�foreign�slaves�who�were�purchased�or�captured,�and�so�on.�The�position�

of�these�last�was�permanent.�But�Leviticus�of�these�last�was�permanent.�But�Leviticus�of�these�last�was�permanent.�But�Leviticus�of�these�last�was�permanent.�But�Leviticus�25:3925:3925:3925:39----41�41�41�41�says�that�no�Israelite�must�be�says�that�no�Israelite�must�be�says�that�no�Israelite�must�be�says�that�no�Israelite�must�be�

enslaved�by�another�Israelite.�He�may�be�purchased�but�he�must�be�treated�as�enslaved�by�another�Israelite.�He�may�be�purchased�but�he�must�be�treated�as�enslaved�by�another�Israelite.�He�may�be�purchased�but�he�must�be�treated�as�enslaved�by�another�Israelite.�He�may�be�purchased�but�he�must�be�treated�as�

though�he�were�a�hired�servant�and�released�in�the�year�of�Yubile.�There�the�idea�though�he�were�a�hired�servant�and�released�in�the�year�of�Yubile.�There�the�idea�though�he�were�a�hired�servant�and�released�in�the�year�of�Yubile.�There�the�idea�though�he�were�a�hired�servant�and�released�in�the�year�of�Yubile.�There�the�idea�

was�of�a�permanentwas�of�a�permanentwas�of�a�permanentwas�of�a�permanent ‘slaveryslaveryslaveryslavery’ situation,�but�somewhat�ameliorated�because�the�situation,�but�somewhat�ameliorated�because�the�situation,�but�somewhat�ameliorated�because�the�situation,�but�somewhat�ameliorated�because�the�

person�was�an�Israelite.�That�is�different�from�here.person�was�an�Israelite.�That�is�different�from�here.person�was�an�Israelite.�That�is�different�from�here.person�was�an�Israelite.�That�is�different�from�here.

This person is seen as under a typical Habiru seven year contract, but because

he/she is an Israelite (either trueborn or proselyte) they are not called slaves (in

contrast with Exodus 21), while still having the same responsibilities. They

presumably had to be treated as a hired servant as in the provision in Leviticus

25. But this was a different type of obligation from that in Leviticus. It was

simply a seven year bond, although as in Leviticus the word ‘slaveslaveslaveslave’ was�not�used.�was�not�used.�was�not�used.�was�not�used.�

The�fact�that�he/she�was�an�Israelite�(including�proselytes)�would�explain�why�The�fact�that�he/she�was�an�Israelite�(including�proselytes)�would�explain�why�The�fact�that�he/she�was�an�Israelite�(including�proselytes)�would�explain�why�The�fact�that�he/she�was�an�Israelite�(including�proselytes)�would�explain�why�

nothing�needed�to�be�said�about�wife�and�children�on�his�departure.�They�would,�as�nothing�needed�to�be�said�about�wife�and�children�on�his�departure.�They�would,�as�nothing�needed�to�be�said�about�wife�and�children�on�his�departure.�They�would,�as�nothing�needed�to�be�said�about�wife�and�children�on�his�departure.�They�would,�as�

a�family,�already�be�within�the�covenant�(contrast�the�position�in�Exodus�a�family,�already�be�within�the�covenant�(contrast�the�position�in�Exodus�a�family,�already�be�within�the�covenant�(contrast�the�position�in�Exodus�a�family,�already�be�within�the�covenant�(contrast�the�position�in�Exodus�21212121),�and�),�and�),�and�),�and�

therefore�would�not�need�to�be�divided.�They�would�be�released�with�him/her,�for�therefore�would�not�need�to�be�divided.�They�would�be�released�with�him/her,�for�therefore�would�not�need�to�be�divided.�They�would�be�released�with�him/her,�for�therefore�would�not�need�to�be�divided.�They�would�be�released�with�him/her,�for�

when�they�went�out�it�would�not�be�outside�the�covenant�situation.�In�Exodus�a�nonwhen�they�went�out�it�would�not�be�outside�the�covenant�situation.�In�Exodus�a�nonwhen�they�went�out�it�would�not�be�outside�the�covenant�situation.�In�Exodus�a�nonwhen�they�went�out�it�would�not�be�outside�the�covenant�situation.�In�Exodus�a�non----

member�of�the�covenant�was�in�mind,�which�was�why�the�issue�of�what�happened�to�member�of�the�covenant�was�in�mind,�which�was�why�the�issue�of�what�happened�to�member�of�the�covenant�was�in�mind,�which�was�why�the�issue�of�what�happened�to�member�of�the�covenant�was�in�mind,�which�was�why�the�issue�of�what�happened�to�

68

his�wife�and�children�became�important.his�wife�and�children�became�important.his�wife�and�children�became�important.his�wife�and�children�became�important.

But the point is that here this Israelite is being bound by a standard Habiru

contract to serve for seven years, although in fact because of the sabbath laws

he/she will only be required to serve six years. He/she is to be let free in the

seventh year.

SIMEON, "THE RELEASE OF BOND-SERVANTS

Deuteronomy 15:12-15. 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 wine-press: of that wherewith the Lord thy God

hath blessed thee thou shalt give unto him. And 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 to-day.

BENEVOLENCE characterized the whole of the Jewish law; as well of that law

which regulated the state, as of that which was to govern the souls of individuals.

Some things indeed were tolerated under that dispensation which do not accord

with the more sublime morality of the Gospel. Polygamy and divorce were

suffered, on account of the hardness of the people’s�hearts,�and�in�order�to�s�hearts,�and�in�order�to�s�hearts,�and�in�order�to�s�hearts,�and�in�order�to�

prevent�the�still�greater�evils�which�would�have�resulted�from�the�entire�prohibition�prevent�the�still�greater�evils�which�would�have�resulted�from�the�entire�prohibition�prevent�the�still�greater�evils�which�would�have�resulted�from�the�entire�prohibition�prevent�the�still�greater�evils�which�would�have�resulted�from�the�entire�prohibition�

of�them.�Slavery�also�was�permitted�for�the�same�reasons:�but�still�there�were�of�them.�Slavery�also�was�permitted�for�the�same�reasons:�but�still�there�were�of�them.�Slavery�also�was�permitted�for�the�same�reasons:�but�still�there�were�of�them.�Slavery�also�was�permitted�for�the�same�reasons:�but�still�there�were�

restraints�put�upon�men�in�relation�to�these�things,�and�many�regulations�were�restraints�put�upon�men�in�relation�to�these�things,�and�many�regulations�were�restraints�put�upon�men�in�relation�to�these�things,�and�many�regulations�were�restraints�put�upon�men�in�relation�to�these�things,�and�many�regulations�were�

framed,�to�counteract�the�abuses�which�were�likely�to�flow�from�the�licence�framed,�to�counteract�the�abuses�which�were�likely�to�flow�from�the�licence�framed,�to�counteract�the�abuses�which�were�likely�to�flow�from�the�licence�framed,�to�counteract�the�abuses�which�were�likely�to�flow�from�the�licence�

afforded�them.�It�was�permitted�to�men�to�purchase�slaves,�and�that�even�from�afforded�them.�It�was�permitted�to�men�to�purchase�slaves,�and�that�even�from�afforded�them.�It�was�permitted�to�men�to�purchase�slaves,�and�that�even�from�afforded�them.�It�was�permitted�to�men�to�purchase�slaves,�and�that�even�from�

among�their�brethren.�But�an�express�command�was�given,�that�no�man�shouldamong�their�brethren.�But�an�express�command�was�given,�that�no�man�shouldamong�their�brethren.�But�an�express�command�was�given,�that�no�man�shouldamong�their�brethren.�But�an�express�command�was�given,�that�no�man�should

“rule�over�them�with�rigour;rule�over�them�with�rigour;rule�over�them�with�rigour;rule�over�them�with�rigour;” that�every�slave�should�be�liberated�after�six�years�of�that�every�slave�should�be�liberated�after�six�years�of�that�every�slave�should�be�liberated�after�six�years�of�that�every�slave�should�be�liberated�after�six�years�of�

service;�and�that�ample�provision�should�be�made�for�him�on�his�dismission,�in�service;�and�that�ample�provision�should�be�made�for�him�on�his�dismission,�in�service;�and�that�ample�provision�should�be�made�for�him�on�his�dismission,�in�service;�and�that�ample�provision�should�be�made�for�him�on�his�dismission,�in�

order�that�he�might�be�able�in�future�to�support�himself.�It�is�of�this�ordinance�that�order�that�he�might�be�able�in�future�to�support�himself.�It�is�of�this�ordinance�that�order�that�he�might�be�able�in�future�to�support�himself.�It�is�of�this�ordinance�that�order�that�he�might�be�able�in�future�to�support�himself.�It�is�of�this�ordinance�that�

we�are�now�to�speak:�and�in�it�we�may�see,we�are�now�to�speak:�and�in�it�we�may�see,we�are�now�to�speak:�and�in�it�we�may�see,we�are�now�to�speak:�and�in�it�we�may�see,

I. An encouraging emblem—

69

As�the�whole�of�the�ceremonial�law,�so�parts�also�of�the�judicial�law,�were�of�a�As�the�whole�of�the�ceremonial�law,�so�parts�also�of�the�judicial�law,�were�of�a�As�the�whole�of�the�ceremonial�law,�so�parts�also�of�the�judicial�law,�were�of�a�As�the�whole�of�the�ceremonial�law,�so�parts�also�of�the�judicial�law,�were�of�a�

typical�nature.�This�appointment�in�particular�emblematically�represented�two�typical�nature.�This�appointment�in�particular�emblematically�represented�two�typical�nature.�This�appointment�in�particular�emblematically�represented�two�typical�nature.�This�appointment�in�particular�emblematically�represented�two�

things;things;things;things;

1. The redemption which God vouchsafes to his people—

[Both Scripture and experience attest, that all mankind are in a state of bondage.

They are “tied�and�bound�with�the�chain�of�their�sins:tied�and�bound�with�the�chain�of�their�sins:tied�and�bound�with�the�chain�of�their�sins:tied�and�bound�with�the�chain�of�their�sins:” they�arethey�arethey�arethey�are “led�captive�by�the�led�captive�by�the�led�captive�by�the�led�captive�by�the�

devil�at�his�willdevil�at�his�willdevil�at�his�willdevil�at�his�will”— — — But�the�time�is�come�when�we�are�permitted�to�assert�our�But�the�time�is�come�when�we�are�permitted�to�assert�our�But�the�time�is�come�when�we�are�permitted�to�assert�our�But�the�time�is�come�when�we�are�permitted�to�assert�our�

liberty.�The�Lord�Jesus�Christ�hasliberty.�The�Lord�Jesus�Christ�hasliberty.�The�Lord�Jesus�Christ�hasliberty.�The�Lord�Jesus�Christ�has “proclaimed�liberty�to�the�captives,�and�the�proclaimed�liberty�to�the�captives,�and�the�proclaimed�liberty�to�the�captives,�and�the�proclaimed�liberty�to�the�captives,�and�the�

opening�of�the�prison�to�them�that�are�bound:opening�of�the�prison�to�them�that�are�bound:opening�of�the�prison�to�them�that�are�bound:opening�of�the�prison�to�them�that�are�bound:” and�it�must�be�by�our�own�voluntary�and�it�must�be�by�our�own�voluntary�and�it�must�be�by�our�own�voluntary�and�it�must�be�by�our�own�voluntary�

consent�alone�that�we�can�be�retained�any�longer�in�our�former�bondage.�Whatever�consent�alone�that�we�can�be�retained�any�longer�in�our�former�bondage.�Whatever�consent�alone�that�we�can�be�retained�any�longer�in�our�former�bondage.�Whatever�consent�alone�that�we�can�be�retained�any�longer�in�our�former�bondage.�Whatever�

had�been�the�occasion�of�the�Hebrew�servanthad�been�the�occasion�of�the�Hebrew�servanthad�been�the�occasion�of�the�Hebrew�servanthad�been�the�occasion�of�the�Hebrew�servant’s�bondage,�whether�he�had�sold�s�bondage,�whether�he�had�sold�s�bondage,�whether�he�had�sold�s�bondage,�whether�he�had�sold�

himself�through�poverty,�or�been�sold�by�a�relentless�creditor�to�pay�his�debts,�or�himself�through�poverty,�or�been�sold�by�a�relentless�creditor�to�pay�his�debts,�or�himself�through�poverty,�or�been�sold�by�a�relentless�creditor�to�pay�his�debts,�or�himself�through�poverty,�or�been�sold�by�a�relentless�creditor�to�pay�his�debts,�or�

been�sentenced�to�such�a�punishment�by�the�civil�magistrate�for�his�crimes,�he�was�been�sentenced�to�such�a�punishment�by�the�civil�magistrate�for�his�crimes,�he�was�been�sentenced�to�such�a�punishment�by�the�civil�magistrate�for�his�crimes,�he�was�been�sentenced�to�such�a�punishment�by�the�civil�magistrate�for�his�crimes,�he�was�

equally�free�the�very�moment�that�the�six�years�of�his�servitude�were�expired.�Thus�it�equally�free�the�very�moment�that�the�six�years�of�his�servitude�were�expired.�Thus�it�equally�free�the�very�moment�that�the�six�years�of�his�servitude�were�expired.�Thus�it�equally�free�the�very�moment�that�the�six�years�of�his�servitude�were�expired.�Thus�it�

is�with�us:�there�is�no�room�to�ask�in�desponding�strains,is�with�us:�there�is�no�room�to�ask�in�desponding�strains,is�with�us:�there�is�no�room�to�ask�in�desponding�strains,is�with�us:�there�is�no�room�to�ask�in�desponding�strains, “Shall�the�prey�be�taken�Shall�the�prey�be�taken�Shall�the�prey�be�taken�Shall�the�prey�be�taken�

from�the�mighty,�or�the�lawful�captive�delivered�[Note:�Isaiah�from�the�mighty,�or�the�lawful�captive�delivered�[Note:�Isaiah�from�the�mighty,�or�the�lawful�captive�delivered�[Note:�Isaiah�from�the�mighty,�or�the�lawful�captive�delivered�[Note:�Isaiah�49:2449:2449:2449:24----25252525.]?.]?.]?.]?” for�the�for�the�for�the�for�the�

truth�now�sounds�in�our�ears,�andtruth�now�sounds�in�our�ears,�andtruth�now�sounds�in�our�ears,�andtruth�now�sounds�in�our�ears,�and “the�truth�shall�make�us�free�[Note:�John�the�truth�shall�make�us�free�[Note:�John�the�truth�shall�make�us�free�[Note:�John�the�truth�shall�make�us�free�[Note:�John�8:328:328:328:32.]..]..]..].”

As�surely�as�ever�Moses�was�sent�to�the�oppressd�Israelites�to�deliver�them,�so�As�surely�as�ever�Moses�was�sent�to�the�oppressd�Israelites�to�deliver�them,�so�As�surely�as�ever�Moses�was�sent�to�the�oppressd�Israelites�to�deliver�them,�so�As�surely�as�ever�Moses�was�sent�to�the�oppressd�Israelites�to�deliver�them,�so�

surely�are�the�tidings�of�salvation�now�sent�to�us:�and�though�our�tyrannical�master�surely�are�the�tidings�of�salvation�now�sent�to�us:�and�though�our�tyrannical�master�surely�are�the�tidings�of�salvation�now�sent�to�us:�and�though�our�tyrannical�master�surely�are�the�tidings�of�salvation�now�sent�to�us:�and�though�our�tyrannical�master�

may�use�his�utmost�efforts�to�keep�us�in�subjection,�he�shall�not�prevail.�The�Lord�may�use�his�utmost�efforts�to�keep�us�in�subjection,�he�shall�not�prevail.�The�Lord�may�use�his�utmost�efforts�to�keep�us�in�subjection,�he�shall�not�prevail.�The�Lord�may�use�his�utmost�efforts�to�keep�us�in�subjection,�he�shall�not�prevail.�The�Lord�

Jesus�Christ�is�come�to�deliver�us;�andJesus�Christ�is�come�to�deliver�us;�andJesus�Christ�is�come�to�deliver�us;�andJesus�Christ�is�come�to�deliver�us;�and “if�the�Son�make�us�free,�we�shall�be�free�if�the�Son�make�us�free,�we�shall�be�free�if�the�Son�make�us�free,�we�shall�be�free�if�the�Son�make�us�free,�we�shall�be�free�

indeed�[Note:�John�indeed�[Note:�John�indeed�[Note:�John�indeed�[Note:�John�8:368:368:368:36.]..]..]..].”[[[[

2. The mercy which he exercises towards his redeemed—

[There was a direction given to Moses, that the people at their departure from

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Egypt should “borrow�of�their�neighbours�jewels�of�silver�and�jewels�of�gold,�and�borrow�of�their�neighbours�jewels�of�silver�and�jewels�of�gold,�and�borrow�of�their�neighbours�jewels�of�silver�and�jewels�of�gold,�and�borrow�of�their�neighbours�jewels�of�silver�and�jewels�of�gold,�and�

that�they�should�spoil�the�Egyptians;that�they�should�spoil�the�Egyptians;that�they�should�spoil�the�Egyptians;that�they�should�spoil�the�Egyptians;” “When�ye�go,When�ye�go,When�ye�go,When�ye�go,” said�God�to�them,said�God�to�them,said�God�to�them,said�God�to�them, “ye�shall�ye�shall�ye�shall�ye�shall�

not�go�empty�[Note:�Exodus�not�go�empty�[Note:�Exodus�not�go�empty�[Note:�Exodus�not�go�empty�[Note:�Exodus�3:213:213:213:21----22222222.]..]..]..].” In�like�manner�this�injunction�was�given�to�In�like�manner�this�injunction�was�given�to�In�like�manner�this�injunction�was�given�to�In�like�manner�this�injunction�was�given�to�

the�Hebrew�master,�at�the�time�when�he�should�be�required�to�liberate�his�slave;the�Hebrew�master,�at�the�time�when�he�should�be�required�to�liberate�his�slave;the�Hebrew�master,�at�the�time�when�he�should�be�required�to�liberate�his�slave;the�Hebrew�master,�at�the�time�when�he�should�be�required�to�liberate�his�slave;

“Thou�shall�not�let�him�go�away�empty:�thou�shalt�furnish�him�liberally�out�of�thy�Thou�shall�not�let�him�go�away�empty:�thou�shalt�furnish�him�liberally�out�of�thy�Thou�shall�not�let�him�go�away�empty:�thou�shalt�furnish�him�liberally�out�of�thy�Thou�shall�not�let�him�go�away�empty:�thou�shalt�furnish�him�liberally�out�of�thy�

flock,�and�out�of�thy�floor,�and�out�of�thy�wineflock,�and�out�of�thy�floor,�and�out�of�thy�wineflock,�and�out�of�thy�floor,�and�out�of�thy�wineflock,�and�out�of�thy�floor,�and�out�of�thy�wine----press:�of�that�wherewith�the�Lord�thy�press:�of�that�wherewith�the�Lord�thy�press:�of�that�wherewith�the�Lord�thy�press:�of�that�wherewith�the�Lord�thy�

God�hath�blessed�thee,�thou�shalt�give�unto�him.God�hath�blessed�thee,�thou�shalt�give�unto�him.God�hath�blessed�thee,�thou�shalt�give�unto�him.God�hath�blessed�thee,�thou�shalt�give�unto�him.” And�is�it�not�thus�that�God�deals�And�is�it�not�thus�that�God�deals�And�is�it�not�thus�that�God�deals�And�is�it�not�thus�that�God�deals�

with�his�redeemed�people?with�his�redeemed�people?with�his�redeemed�people?with�his�redeemed�people? “Does�he�require�any�man�to�go�a�warfare�at�his�own�Does�he�require�any�man�to�go�a�warfare�at�his�own�Does�he�require�any�man�to�go�a�warfare�at�his�own�Does�he�require�any�man�to�go�a�warfare�at�his�own�

charges?charges?charges?charges?” True�it�is,�he�does�not�set�up�his�people�with�a�stock�of�grace,�that�they�True�it�is,�he�does�not�set�up�his�people�with�a�stock�of�grace,�that�they�True�it�is,�he�does�not�set�up�his�people�with�a�stock�of�grace,�that�they�True�it�is,�he�does�not�set�up�his�people�with�a�stock�of�grace,�that�they�

may�afterwards�live�independent�of�him;�butmay�afterwards�live�independent�of�him;�butmay�afterwards�live�independent�of�him;�butmay�afterwards�live�independent�of�him;�but “he�will�supply�all�their�needhe�will�supply�all�their�needhe�will�supply�all�their�needhe�will�supply�all�their�need” out�of�out�of�out�of�out�of�

the�fulness�which�he�has�treasured�up�for�them�in�Christ�Jesus:�andthe�fulness�which�he�has�treasured�up�for�them�in�Christ�Jesus:�andthe�fulness�which�he�has�treasured�up�for�them�in�Christ�Jesus:�andthe�fulness�which�he�has�treasured�up�for�them�in�Christ�Jesus:�and “out�of�that�out�of�that�out�of�that�out�of�that�

fulness�they�shall�all�receive,�even�grace�for�grace�[Note:�Colossians�fulness�they�shall�all�receive,�even�grace�for�grace�[Note:�Colossians�fulness�they�shall�all�receive,�even�grace�for�grace�[Note:�Colossians�fulness�they�shall�all�receive,�even�grace�for�grace�[Note:�Colossians�1:19�1:19�1:19�1:19�with�John�with�John�with�John�with�John�

1:161:161:161:16.]..]..]..].” Yes�assuredly,�this�picture�shall�be�realized�in�all�who�assert�their�liberty:�Yes�assuredly,�this�picture�shall�be�realized�in�all�who�assert�their�liberty:�Yes�assuredly,�this�picture�shall�be�realized�in�all�who�assert�their�liberty:�Yes�assuredly,�this�picture�shall�be�realized�in�all�who�assert�their�liberty:�

forforforfor “they�that�fear�the�Lord�shall�want�no�manner�of�thing�that�is�good.they�that�fear�the�Lord�shall�want�no�manner�of�thing�that�is�good.they�that�fear�the�Lord�shall�want�no�manner�of�thing�that�is�good.they�that�fear�the�Lord�shall�want�no�manner�of�thing�that�is�good.”[[[[

But besides this emblematical representation, there is in the test,

II. An instructive lesson—

The Hebrew masters were bidden to “remember,�that�they�themselves�were�once�remember,�that�they�themselves�were�once�remember,�that�they�themselves�were�once�remember,�that�they�themselves�were�once�

bondbondbondbond----men�in�the�land�of�Egypt,men�in�the�land�of�Egypt,men�in�the�land�of�Egypt,men�in�the�land�of�Egypt,” and�that�on�that�very�account�God�had�given�them�and�that�on�that�very�account�God�had�given�them�and�that�on�that�very�account�God�had�given�them�and�that�on�that�very�account�God�had�given�them�

this�command�in�relation�to�their�bondthis�command�in�relation�to�their�bondthis�command�in�relation�to�their�bondthis�command�in�relation�to�their�bond----slaves.�From�hence�it�appears,�that�we�are�to�slaves.�From�hence�it�appears,�that�we�are�to�slaves.�From�hence�it�appears,�that�we�are�to�slaves.�From�hence�it�appears,�that�we�are�to�

regard�Godregard�Godregard�Godregard�God’s�mercies,s�mercies,s�mercies,s�mercies,

1. As a pattern for our imitation—

[When Israel were groaning under their burthens in Egypt, God said, “I�have�I�have�I�have�I�have�

surely�seen�the�affliction�of�my�people;�I�know�their�sorrows:surely�seen�the�affliction�of�my�people;�I�know�their�sorrows:surely�seen�the�affliction�of�my�people;�I�know�their�sorrows:surely�seen�the�affliction�of�my�people;�I�know�their�sorrows:” and�on�another�and�on�another�and�on�another�and�on�another�

71

occasion�we�are�told,occasion�we�are�told,occasion�we�are�told,occasion�we�are�told, “His�soul�was�grieved�for�the�misery�of�Israel�[Note:�Judges�His�soul�was�grieved�for�the�misery�of�Israel�[Note:�Judges�His�soul�was�grieved�for�the�misery�of�Israel�[Note:�Judges�His�soul�was�grieved�for�the�misery�of�Israel�[Note:�Judges�

10:1610:1610:1610:16.]..]..]..].” And�when�once�they�were�liberated�from�their�bondage,�what�incessant�And�when�once�they�were�liberated�from�their�bondage,�what�incessant�And�when�once�they�were�liberated�from�their�bondage,�what�incessant�And�when�once�they�were�liberated�from�their�bondage,�what�incessant�

kindness�did�he�shew�them,�administering�to�all�their�wants,�and�fulfilling�all�their�kindness�did�he�shew�them,�administering�to�all�their�wants,�and�fulfilling�all�their�kindness�did�he�shew�them,�administering�to�all�their�wants,�and�fulfilling�all�their�kindness�did�he�shew�them,�administering�to�all�their�wants,�and�fulfilling�all�their�

desires!�This�was�the�conduct�which�the�Hebrew�masters�were�to�imitate:�and�this�desires!�This�was�the�conduct�which�the�Hebrew�masters�were�to�imitate:�and�this�desires!�This�was�the�conduct�which�the�Hebrew�masters�were�to�imitate:�and�this�desires!�This�was�the�conduct�which�the�Hebrew�masters�were�to�imitate:�and�this�

tenderness,�this�compassion,�this�sympathy,�this�love,�is�to�characterize�his�people�to�tenderness,�this�compassion,�this�sympathy,�this�love,�is�to�characterize�his�people�to�tenderness,�this�compassion,�this�sympathy,�this�love,�is�to�characterize�his�people�to�tenderness,�this�compassion,�this�sympathy,�this�love,�is�to�characterize�his�people�to�

the�end�of�time.�Remarkable�is�that�direction�given�us�by�the�Apostle�Paul;the�end�of�time.�Remarkable�is�that�direction�given�us�by�the�Apostle�Paul;the�end�of�time.�Remarkable�is�that�direction�given�us�by�the�Apostle�Paul;the�end�of�time.�Remarkable�is�that�direction�given�us�by�the�Apostle�Paul; “Be�ye�Be�ye�Be�ye�Be�ye�

followers�(imitators�[Note:�followers�(imitators�[Note:�followers�(imitators�[Note:�followers�(imitators�[Note:לילחפבי�, Ephesians 5:1-2.]) of God, as dear children;

and walk in love, as Christ has loved us.” Here�the�same�principle�is�established:�Here�the�same�principle�is�established:�Here�the�same�principle�is�established:�Here�the�same�principle�is�established:�

we�are�to�imitate�God�in�all�his�imitable�perfections,�and�especially�in�that�which�is�we�are�to�imitate�God�in�all�his�imitable�perfections,�and�especially�in�that�which�is�we�are�to�imitate�God�in�all�his�imitable�perfections,�and�especially�in�that�which�is�we�are�to�imitate�God�in�all�his�imitable�perfections,�and�especially�in�that�which�is�

the�crown�and�summit�of�them�all,�unbounded�love.�We�are,�as�far�as�it�is�possible�the�crown�and�summit�of�them�all,�unbounded�love.�We�are,�as�far�as�it�is�possible�the�crown�and�summit�of�them�all,�unbounded�love.�We�are,�as�far�as�it�is�possible�the�crown�and�summit�of�them�all,�unbounded�love.�We�are,�as�far�as�it�is�possible�

for�finite�creatures�to�do�it,�to�tread�in�the�very�steps�of�Christ�himself,�and�to�follow�for�finite�creatures�to�do�it,�to�tread�in�the�very�steps�of�Christ�himself,�and�to�follow�for�finite�creatures�to�do�it,�to�tread�in�the�very�steps�of�Christ�himself,�and�to�follow�for�finite�creatures�to�do�it,�to�tread�in�the�very�steps�of�Christ�himself,�and�to�follow�

him�even�in�that�stupendous�effort�of�love,�his�dying�on�the�cross;�for�St.�John,�him�even�in�that�stupendous�effort�of�love,�his�dying�on�the�cross;�for�St.�John,�him�even�in�that�stupendous�effort�of�love,�his�dying�on�the�cross;�for�St.�John,�him�even�in�that�stupendous�effort�of�love,�his�dying�on�the�cross;�for�St.�John,�

having�spoken�of�hishaving�spoken�of�hishaving�spoken�of�hishaving�spoken�of�his “love�in�laying�down�his�life�for�us,love�in�laying�down�his�life�for�us,love�in�laying�down�his�life�for�us,love�in�laying�down�his�life�for�us,” adds,adds,adds,adds, “And�we�ought�to�And�we�ought�to�And�we�ought�to�And�we�ought�to�

lay�down�our�lives�for�the�brethren�[Note:�lay�down�our�lives�for�the�brethren�[Note:�lay�down�our�lives�for�the�brethren�[Note:�lay�down�our�lives�for�the�brethren�[Note:�1�1�1�1�John�John�John�John�3:163:163:163:16.]..]..]..].” What�an�object�for�our�What�an�object�for�our�What�an�object�for�our�What�an�object�for�our�

ambition�is�here!�O�that�we�might�be�satisfied�with�nothing�short�of�this!�that�ambition�is�here!�O�that�we�might�be�satisfied�with�nothing�short�of�this!�that�ambition�is�here!�O�that�we�might�be�satisfied�with�nothing�short�of�this!�that�ambition�is�here!�O�that�we�might�be�satisfied�with�nothing�short�of�this!�that�

instead�of�admiring�ourselves�on�account�of�more�common�exercises�of�love,�we�instead�of�admiring�ourselves�on�account�of�more�common�exercises�of�love,�we�instead�of�admiring�ourselves�on�account�of�more�common�exercises�of�love,�we�instead�of�admiring�ourselves�on�account�of�more�common�exercises�of�love,�we�

might�rather�see�how�defective�we�are�even�in�our�best�duties;�and�might�learn�to�might�rather�see�how�defective�we�are�even�in�our�best�duties;�and�might�learn�to�might�rather�see�how�defective�we�are�even�in�our�best�duties;�and�might�learn�to�might�rather�see�how�defective�we�are�even�in�our�best�duties;�and�might�learn�to�

overlook�all�past�attainments�as�nothing,�and�to�be�pressing�forward�for�higher�overlook�all�past�attainments�as�nothing,�and�to�be�pressing�forward�for�higher�overlook�all�past�attainments�as�nothing,�and�to�be�pressing�forward�for�higher�overlook�all�past�attainments�as�nothing,�and�to�be�pressing�forward�for�higher�

degress�of�conformity�to�our�God�and�Saviour�[Note:�Philippians�degress�of�conformity�to�our�God�and�Saviour�[Note:�Philippians�degress�of�conformity�to�our�God�and�Saviour�[Note:�Philippians�degress�of�conformity�to�our�God�and�Saviour�[Note:�Philippians�3:133:133:133:13----15151515.]!].]!].]!].]!]

2. As a motive for our exertion—

[The�mercy�vouchsafed�to�the�Jewish�nation�was�to�operate�on�all�of�them�as�an�[The�mercy�vouchsafed�to�the�Jewish�nation�was�to�operate�on�all�of�them�as�an�[The�mercy�vouchsafed�to�the�Jewish�nation�was�to�operate�on�all�of�them�as�an�[The�mercy�vouchsafed�to�the�Jewish�nation�was�to�operate�on�all�of�them�as�an�

incentive�to�obedience;�and,�as�God�has�required�acts�of�love�to�our�brethren�as�the�incentive�to�obedience;�and,�as�God�has�required�acts�of�love�to�our�brethren�as�the�incentive�to�obedience;�and,�as�God�has�required�acts�of�love�to�our�brethren�as�the�incentive�to�obedience;�and,�as�God�has�required�acts�of�love�to�our�brethren�as�the�

best�evidence�of�our�love�to�him,�it�is�in�that�more�especially�that�we�must�best�evidence�of�our�love�to�him,�it�is�in�that�more�especially�that�we�must�best�evidence�of�our�love�to�him,�it�is�in�that�more�especially�that�we�must�best�evidence�of�our�love�to�him,�it�is�in�that�more�especially�that�we�must�

endeavour�to�requite�the�lovingendeavour�to�requite�the�lovingendeavour�to�requite�the�lovingendeavour�to�requite�the�loving----kindness�of�our�God.�The�man�that�grudges�a�few�kindness�of�our�God.�The�man�that�grudges�a�few�kindness�of�our�God.�The�man�that�grudges�a�few�kindness�of�our�God.�The�man�that�grudges�a�few�

pence�to�a�fellowpence�to�a�fellowpence�to�a�fellowpence�to�a�fellow----servant�after�having�been�forgiven�by�his�Lord�a�debt�of�ten�servant�after�having�been�forgiven�by�his�Lord�a�debt�of�ten�servant�after�having�been�forgiven�by�his�Lord�a�debt�of�ten�servant�after�having�been�forgiven�by�his�Lord�a�debt�of�ten�

thousand�talents,�can�expect�nothing�but�indignation�from�the�hands�of�God�[Note:�thousand�talents,�can�expect�nothing�but�indignation�from�the�hands�of�God�[Note:�thousand�talents,�can�expect�nothing�but�indignation�from�the�hands�of�God�[Note:�thousand�talents,�can�expect�nothing�but�indignation�from�the�hands�of�God�[Note:�

72

Matthew�Matthew�Matthew�Matthew�18:3218:3218:3218:32----34343434.].�The�true�spirit�of�God.].�The�true�spirit�of�God.].�The�true�spirit�of�God.].�The�true�spirit�of�God’s�redeemed�people�was�well�exemplified�s�redeemed�people�was�well�exemplified�s�redeemed�people�was�well�exemplified�s�redeemed�people�was�well�exemplified�

in�the�Apostle�Paul,�when�he�declared,in�the�Apostle�Paul,�when�he�declared,in�the�Apostle�Paul,�when�he�declared,in�the�Apostle�Paul,�when�he�declared, “The�love�of�Christ�constraineth�us,�because�The�love�of�Christ�constraineth�us,�because�The�love�of�Christ�constraineth�us,�because�The�love�of�Christ�constraineth�us,�because�

we�thus�judge,�that�if�one�died�for�all,�then�were�all�dead;�and�that�he�died�for�all,�we�thus�judge,�that�if�one�died�for�all,�then�were�all�dead;�and�that�he�died�for�all,�we�thus�judge,�that�if�one�died�for�all,�then�were�all�dead;�and�that�he�died�for�all,�we�thus�judge,�that�if�one�died�for�all,�then�were�all�dead;�and�that�he�died�for�all,�

that�they�who�live�should�not�henceforth�live�unto�themselves,�but�unto�Him�who�that�they�who�live�should�not�henceforth�live�unto�themselves,�but�unto�Him�who�that�they�who�live�should�not�henceforth�live�unto�themselves,�but�unto�Him�who�that�they�who�live�should�not�henceforth�live�unto�themselves,�but�unto�Him�who�

died�for�them,�and�rose�again.died�for�them,�and�rose�again.died�for�them,�and�rose�again.died�for�them,�and�rose�again.” If�then�we�have�any�hope�that�we�ourselves�have�If�then�we�have�any�hope�that�we�ourselves�have�If�then�we�have�any�hope�that�we�ourselves�have�If�then�we�have�any�hope�that�we�ourselves�have�

been�partakers�of�mercy,�let�us�feel�our�obligations,�and�say�with�David,been�partakers�of�mercy,�let�us�feel�our�obligations,�and�say�with�David,been�partakers�of�mercy,�let�us�feel�our�obligations,�and�say�with�David,been�partakers�of�mercy,�let�us�feel�our�obligations,�and�say�with�David, “What�shall�What�shall�What�shall�What�shall�

I�render�unto�the�Lord�for�all�the�benefits�that�he�hath�done�unto�me?I�render�unto�the�Lord�for�all�the�benefits�that�he�hath�done�unto�me?I�render�unto�the�Lord�for�all�the�benefits�that�he�hath�done�unto�me?I�render�unto�the�Lord�for�all�the�benefits�that�he�hath�done�unto�me?” and,�if�we�and,�if�we�and,�if�we�and,�if�we�

have�in�ourselves�an�evidence�that�God�hathhave�in�ourselves�an�evidence�that�God�hathhave�in�ourselves�an�evidence�that�God�hathhave�in�ourselves�an�evidence�that�God�hath “bought�us�with�a�price,bought�us�with�a�price,bought�us�with�a�price,bought�us�with�a�price,” let�us�strive�let�us�strive�let�us�strive�let�us�strive�

to�the�uttermost�toto�the�uttermost�toto�the�uttermost�toto�the�uttermost�to “glorify�him�with�our�bodies�and�our�spirits,�which�are�his�[Note:�glorify�him�with�our�bodies�and�our�spirits,�which�are�his�[Note:�glorify�him�with�our�bodies�and�our�spirits,�which�are�his�[Note:�glorify�him�with�our�bodies�and�our�spirits,�which�are�his�[Note:�

1�1�1�1�Corinthians�Corinthians�Corinthians�Corinthians�6:206:206:206:20.]..]..]..].”[[[[

Address,

1. Those who are yet in bondage to sin and Satan—

[Why should you continue in bondage another day? May not the past rime

suffice to have served such hard masters? and is not liberty at this moment

proclaimed to you? “Behold,�this�is�the�accepted�time,�this�is�the�day�of�salvation.Behold,�this�is�the�accepted�time,�this�is�the�day�of�salvation.Behold,�this�is�the�accepted�time,�this�is�the�day�of�salvation.Behold,�this�is�the�accepted�time,�this�is�the�day�of�salvation.”

Think�not�of�the�difficulties�that�are�in�your�way,�but�of�the�power�that�will�enable�Think�not�of�the�difficulties�that�are�in�your�way,�but�of�the�power�that�will�enable�Think�not�of�the�difficulties�that�are�in�your�way,�but�of�the�power�that�will�enable�Think�not�of�the�difficulties�that�are�in�your�way,�but�of�the�power�that�will�enable�

you�to�surmount�them.�He�who�rescued�Israel�from�Egypt,�yet�liveth:�andyou�to�surmount�them.�He�who�rescued�Israel�from�Egypt,�yet�liveth:�andyou�to�surmount�them.�He�who�rescued�Israel�from�Egypt,�yet�liveth:�andyou�to�surmount�them.�He�who�rescued�Israel�from�Egypt,�yet�liveth:�and “will�shew�will�shew�will�shew�will�shew�

himself�strong�in�behalf�of�all�who�call�upon�him.himself�strong�in�behalf�of�all�who�call�upon�him.himself�strong�in�behalf�of�all�who�call�upon�him.himself�strong�in�behalf�of�all�who�call�upon�him.” If�you�continue�in�your�bondage.�If�you�continue�in�your�bondage.�If�you�continue�in�your�bondage.�If�you�continue�in�your�bondage.�

O�think�of�the�wages�that�you�will�receive!O�think�of�the�wages�that�you�will�receive!O�think�of�the�wages�that�you�will�receive!O�think�of�the�wages�that�you�will�receive! “the�wages�of�sin�is�death:the�wages�of�sin�is�death:the�wages�of�sin�is�death:the�wages�of�sin�is�death:”—but�if�you�but�if�you�but�if�you�but�if�you�

assert�your�liberty,�you�shall�be�numbered�amongassert�your�liberty,�you�shall�be�numbered�amongassert�your�liberty,�you�shall�be�numbered�amongassert�your�liberty,�you�shall�be�numbered�among “the�freemen�of�the�Lord,the�freemen�of�the�Lord,the�freemen�of�the�Lord,the�freemen�of�the�Lord,” and�and�and�and�

have�him�for�your�portion�in�time�and�in�eternity.]have�him�for�your�portion�in�time�and�in�eternity.]have�him�for�your�portion�in�time�and�in�eternity.]have�him�for�your�portion�in�time�and�in�eternity.]

2. Those who profess to have been freed from their bondage—

[You have seen wherein you are to glorify your God. Remember, that it is in

relative life especially you are to shew forth the power of divine grace. Let it be

seen in your households, that you are enabled to walk worthy of your high

calling. It is in your families that the truth and excellence of your principles is to

be displayed. It is easy enough to be kind and liberal abroad: but look to it that

these graces are exercised at home: let your wife, your children, your servants,

reap the benefit of your conversion. Let liberality be in your hearts, and the law

of kindness in your lips. Shew that religion is an operative principle: and that it

is uniform in its operation: and know that a profession of religion without such

73

an exhibition of its power, will be accounted no better than hypocrisy either by

God or man. If you would be approved of God at last, you must “adorn�the�adorn�the�adorn�the�adorn�the�

doctrine�of�God�our�Saviour�in�all�things.doctrine�of�God�our�Saviour�in�all�things.doctrine�of�God�our�Saviour�in�all�things.doctrine�of�God�our�Saviour�in�all�things.”

BI�BI�BI�BI�12121212----18181818,�",�",�",�"Remember�that�thou�wast�a�bondman.

RememberRememberRememberRemember

In�an�autobiography�of�William�Jay�we�read�that�on�one�occasion�he�called�to�see�the�famous�

Mr.�John�Newton�at�Olney,�and�he�observed�that�over�the�desk�at�which�he�was�accustomed�

to�compose�his�sermons�he�had�written�up�in�very�large�letters�the�following�words:

“Remember�that�thou�wast�a�bondman�in�the�land�of�Egypt,�and�the�Lord�thy�God�redeemed�

thee.” To�my�mind�this�story�invests�the�text�with�considerable�interest;�it�was�most�fitting�

that�such�a�remarkable�convert�as�he�should�dwell�upon�such�a�theme,�and�place�such�a�text�

conspicuously�before�his�own�eyes.�Might�it�not�with�great�propriety�be�placed�in�a�similar�

position�by�each�one�of�us?�Mr.�Newton�lived�and�acted�under�the�influence�of�the�memory�

which�the�text�commands,�as�was�seen�that�very�morning�in�his�conversation�with�Mr.�Jay.

“Sir,” said�Mr.�Newton, “I�am�glad�to�see�you,�for�I�have�a�letter�just�come�from�Bath,�and�

you�can�perhaps�assist�me�in�the�answer�to�it.�Do�you�know�anything�of�So-and-so�

(mentioning�the�name)?” Mr.�Jay�replied�that�the�man�was�an�awful�character,�had�once�been�

a�hearer�of�the�Gospel,�but�had�become�a�leader�in�every�vice. “But,�sir,” said�Mr.�Newton,

“he�writes�very�penitently;�and�who�can�tell.�Perhaps�a�change�may�have�come�over�him.�Well,�

said�Mr.�Jay, “I�can�only�say�that�if�ever�he�should�be�converted�I�should�despair�of�no�one.”

“And�I,” said�Mr.�Newton, “never�have�despaired�of�anybody�since�I�was�converted�myself.”

So,�you�see,�as�he�thought�of�this�poor�sinner�at�Bath�he�was�remembering�that�he�also�was�a�

bondman�in�the�land�of�Egypt,�and�the�Lord�his�God�had�redeemed�him;�and�why�should�not�

the�same�redemption�reach�even�to�this�notorious�transgressor�and�save�him?�The�memory�of�

his�own�gracious�change�of�heart�and�life�gave�him�tenderness�in�dealing�with�the�erring,�and�

hopefulness�with�regard�to�their�restoration.

I.�I.�I.�I.�First�let�us�consider�our�bondage.�It�was�exceedingly�like�the�bondage�of�the�children�of�

Israel�in�Egypt.

1111.�.�.�.�First,�when�we�were�unregenerate,�and�sold�under�sin,�we�were�enslaved�to�a�mighty�

power�against�which�we�could�not�contend.�If�man�had�been�capable�of�his�own�

redemption�there�would�never�have�descended�from�heaven�the�Divine�Redeemer;�but�

because�the�bondage�was�all�too�dire�for�man�to�set�himself�free,�therefore�the�eternal�

74

Son�of�God�came�hither�that�He�might�save�His�people�from�their�sins.�The�prince�of�the�

power�of�the�air,�the�spirit�that�now�worketh�in�the�children�of�disobedience,�held�us�

beneath�his�iron�sway,�and�sin�exercised�a�tyrannical�dominion�over�us,�from�which�we�

could�not�break.

2222.�.�.�.�Our�slavery�had�so�degraded�us�that�we�had�no�heart�to�desire�an�escape.�One�of�the�

worst�points�of�slavery�is,�that�it�frequently�degrades�men�into�contentment�with�their�

condition.�That�would�be�thought�by�some�to�be�a�benefit,�but�it�is�a�giant�evil,�for�a�man�

has�no�right�to�be�satisfied�in�slavery.�Such�contentment�is�an�ensign�of�debased�

manhood.

3333.�.�.�.�Remember,�again,�that�you�were�in�a�bondage�similar�to�that�of�Egypt,�for�while�in�that�

condition�you�toiled�hard�and�found�that�all�the�service�wherein�Satan�made�you�to�serve�

was�with�rigour.�The�Israelites�built�treasure�cities�for�Pharaoh,�and�they�are�supposed�to�

have�erected�some�of�the�pyramids;�but�their�wage�was�very�small,�and�their�taskmasters�

were�brutal.�Could�not�many�a�sinner�tell�of�horrible�nights�and�woeful�mornings,�when�

under�the�power�of�his�passions?�Who�hath�woe?�who�hath�redness�of�the�eyes?�who�is�

filled�with�dread�of�death?�who�flees�when�no�man�pursueth?�Of�all�tyrants,�sin�and�Satan�

are�the�most�cruel.�If�men�were�but�in�their�senses,�drunkenness,�gambling,�gluttony,�

wantonness,�and�many�other�vices�would�be�rather�punishments�than�pleasures,�and�yet�

they�abide�in�them.

4444.�.�.�.�There�was�a�time�when,�in�addition�to�our�hard�toil,�our�bondage�brought�us�misery.�

Do�you�not�remember�when�you�dared�not�think�a�day’s�conduct�over�for�the�life�of�you?�

I�recollect�also�when�a�sense�of�sin�came�over�me;�and�then,�indeed,�my�life�was�made�

bitter�with�hard�bondage.

5555.�.�.�.�All�this�while�our�enemy�was�aiming�at�our�destruction.�This�was�what�Pharaoh�was�

driving�at�with�Israel;�he�intended�to�cut�off�the�nation�by�severe�tasks,�or�at�least�to�

reduce�its�strength.�As�his�first�policy�did�not�succeed,�he�set�about�to�destroy�the�male�

children;�and�even�so�Satan,�when�he�has�men�under�his�power,�labours�by�all�means�

utterly�to�destroy�them;�for�nothing�short�of�this�will�satisfy�him.�Every�hopeful�thought�

he�would�drown�in�the�river�of�despair,�lest�by�any�means�the�man�should�shake�off�his�

yoke.�The�total�overthrow�of�the�soul�of�man�is�the�aim�of�the�great�enemy.�What�a�mercy�

to�have�been�redeemed�out�of�the�hand�of�the�enemy!

6666.�.�.�.�And�like�Israel�in�Egypt,�we�were�in�the�hands�of�a�power�that�would�not�let�us�go,�

Your�sins�captivated�you.�Then�came�the�reading�of�the�Scriptures,�or�a�mother’s�

exhortation,�or�another�earnest�sermon,�and�again�the�voice�was�heard, “Thus�saith�the�

75

Lord,�let�My�people�go” You�began�to�feel�uneasy�in�your�condition,�and�to�venture�

somewhat�into�the�border�country,�but�you�could�not�escape,�the�iron�had�entered�into�

your�soul,�your�heart�was�captive.�Blessed�was�the�day�when�the�strong�man�armed�that�

kept�you�as�a�man�keeps�his�house�was�overcome�by�a�stronger�than�he�and�cast�out�

forever.�Then�Jesus�took�possession�of�your�nature,�never�to�leave�it,�but�to�hold�His�

tenancy�world�without�end.�We�were�bondmen�in�Egypt,�but�the�Lord�our�God�redeemed�

us,�and�let�His�name�be�praised.

II.�II.�II.�II.�The�blessed�fact�of�our�redemption: “The�Lord�thy�God�redeemed�thee.” Here�again�

there�is�a�parallel.

1111.�.�.�.�He�redeemed�us�first�by�price.�Israel�in�Egypt�was�an�unransomed�nation.�God�claimed�

of�that�nation�the�firstborn�to�be�His.�That�portion�had�been�His�claim�from�the�first,�and�

the�law�was�afterwards�carried�out�by�the�setting�apart�of�the�Levitical�tribe�to�take�the�

place�of�the�firstborn;�but�Israel�in�Egypt�had�never�set�apart�its�firstborn�at�all,�and�was�

therefore�an�unredeemed�people.�How�was�all�that�indebtedness�to�be�made�up?�The�

nation�must�be�redeemed�by�a�price,�and�that�price�was�set�forth�by�the�symbol�of�a�lamb�

which�was�killed,�and�roasted,�and�eaten,�while�the�blood�was�smeared�upon�the�lintel�

and�the�two�side�posts.�You�and�I�have�been�redeemed�with�blood�(Rev_5:9;�1Pe_1:18).

2222.�.�.�.�But�there�would�not�have�been�a�coming�out�of�Egypt�unless�there�had�been�a�display�

of�power�as�well�as�a�payment�of�price,�for�with�a�high�hand�and�an�outstretched�arm�the�

Lord�brought�forth�His�people.�Greater�than�Moses’ rod�was�Christ’s�pierced�hand.�Our�

tyrant�hath�no�more�power�to�hold�us�in�chains,�for�Christ�hath�vanquished�him�forever.

3333.�.�.�.�Another�form�of�redemption�was�also�seen�by�Israel,�namely,�in�the�power�exerted�over�

themselves.�I�think�sufficient�stress�has�never�been�laid�upon�this.�That�they�should�have�

been�willing�to�come�out�of�Egypt�was�no�small�thing,—universally�willing,�so�that�not�a�

single�person�remained�behind.�Marvellous�display�of�power�this;�and�so�we�will�tell�it�to�

the�praise�of�God�this�day,�that�He�made�us�willing�to�come�out�of�the�Egypt�of�our�sin�to�

which�we�were�rooted;�and�making�us�willing,�He�made�us�able�too;�the�power�of�the�

Spirit�came�upon�us�and�the�might�of�His�grace�overshadowed�us,�and�we�did�arise�and�

come�to�our�Father.�Let�grace�have�all�the�glory.�Shall�I�need�to�press�upon�you,�then,�to�

let�your�minds�fly�back�to�the�time�when�you�realised�your�redemption,�and�came�up�out�

of�the�land�of�Egypt?

((((1111)))) It�was�Divine�interposition. “The�Lord�thy�God�redeemed�thee.”

((((2222)))) And�it�was�personally�experienced,�for “The�Lord�thy�God�redeemed�thee.” It�

was�a�matter�of�clear�consciousness�to�your�own�soul.�Thou�wast�a�bondman;�thou�

76

didst�know�it�and�feel�it:�the�Lord�thy�Cod�redeemed�thee,�and�thou�didst�know�it�and�

feel�that�also.

III.�III.�III.�III.�The�influence�which�this�double�memory�ought�to�have�upon�you.

1111.�.�.�.�We�should�naturally�conclude,�without�any�reference�to�Scripture,�that�if�a�Christian�

man�kept�always�in�mind�his�former�and�his�present�state�it�would�render�him�humble.�

Thou�wouldst�have�been�in�hell�now�if�it�had�not�been�for�sovereign�grace;�or�if�not�there,�

perhaps�thou�wouldst�have�been�among�drunkards�and�swearers,�and�lewd�men�and�

women,�or�at�least�among�the�proud,�self-righteous�Pharisees.�When�thou�art�honoured�

of�the�Lord�and�happy�in�the�full�assurance�of�faith,�still�remember�that�thou�wast�a�

bondman,�and�walk�humbly�with�thy�God.

2222.�.�.�.�In�the�next�place,�be�grateful.�If�you�have�not�all�the�temporal�mercies�that�you�would�

desire,�yet�you�have�received�the�choicest�of�all�mercies,�liberty�through�Jesus�Christ,�

therefore�be�cheerful,�happy,�and�thankful.

3333.�.�.�.�Being�grateful,�be�patient�too.�If�you�are�suffering,�or�if�sometimes�your�spirits�are�cast�

down,�or�if�you�are�poor�and�despised,�yet�say�to�yourself, “Why�should�I�complain?�My�

lot�may�seem�hard,�yet�it�is�nothing�in�comparison�with�what�it�would�have�been�if�I�had�

been�left�a�prisoner�in�the�land�of�Egypt.�Thank�God,�I�am�no�longer�in�bondage�to�my�

sins.”

4444.�.�.�.�Next,�be�hopeful.�What�may�you�not�yet�become? “It�doth�not�yet�appear�what�we�shall�

be.” You�were�a�bondman,�but�grace�has�set�you�free.�Who�knows�what�the�Lord�may�yet�

make�of�you?

5555.�.�.�.�Then�be�zealous.�Here�earnestness�should�find�both�fire�and�fuel;�we�were�bondmen,�

but�the�Lord�has�redeemed�us.�What,�then,�can�be�too�hard�for�us�to�undertake�for�His�

sake?�John�Newton�persisted�in�preaching�even�when�he�was�really�incapable�of�it,�for�he�

said, “What,�shall�the�old�African�blasphemer�leave�off�preaching�Jesus�Christ�while�

there�is�breath�in�his�body?�No,�never.” He�felt�that�he�must�continue�to�bear�testimony,�

for�our�text�was�always�before�him, “Remember�that�thou�wast�a�bondman�in�the�land�of�

Egypt,�and�the�Lord�thy�God�redeemed�thee.”

6666.�.�.�.�But�now�follow�me�while�I�show�you�the�Lord’s�own�use�of�this�remembrance;�and�the�

first�text�I�shall�quote�will�be�found�in�chap.�5:14.�You�were�a�bondman.�What�would�you�

have�given�for�rest�then?�Now�that�the�Lord�has�given�you�this�hallowed�day�of�rest,�

guard�it�sacredly.�Rest�in�the�Lord�Jesus�yourself,�but�endeavour�to�bring�all�your�family�

into�the�same�peace, “that�thy�manservant�and�thy�maidservant�may�rest�as�well�as�thou.”

77

In�chap.

7777.�.�.�.�we�have�another�use�of�this�remembrance.�Here�the�chosen�people�are�commanded�to�

keep�separate�from�the�nations.�They�were�not�to�intermarry�with�the�Canaanites,�nor�

make�alliances�with�them.�Israel�was�to�be�separated,�even�as�Moses�said, “thou�art�a�holy�

people�unto�the�Lord�thy�God.” And�the�reason�he�gives�in�the�eighth�verse�is�this: “the�

Lord�redeemed�thee�out�of�the�house�of�bondmen.” Ah,�if�we�are�redeemed�from�among�

men,�then�as�the�specially�blood-bought�ones�we�are�under�solemn�obligations�to�come�

out�from�the�world�and�to�be�separate�from�it.�In�the�eighth�chapter�redemption�is�used�

as�an�argument�for�obedience,�and�they�are�exhorted�not�to�forget�the�laws�and�statutes�

of�the�Lord,�and�above�all�warned�lest�in�the�midst�of�prosperity�their�heart�should�be�

lifted�up�so�as�to�forget�the�Lord�their�God,�who�brought�them�forth�out�of�the�land�of�

Egypt,�from�the�house�of�bondage.�The�same�argument�runs�through�the�eleventh�

chapter,�and�is�a�very�clear�one.�We�ought�to�render�glad�obedience�to�Him�who�has�

wrought�us�so�great�a�deliverance.�We�find�in�the�thirteenth�chapter�that�the�redemption�

from�bondage�is�used�as�an�argument�for�loyal�attachment�to�the�one�and�only�God.�Our�

own�text�is�set�in�the�following�connection.�If�a�man�entered�into�forced�servitude,�or�

came�under�any�bonds�to�his�fellow�man�among�the�Jews,�he�could�only�be�so�held�for�six�

years,�and�on�the�seventh�he�was�to�go�free.�The�Lord’s�people�should�be�considerate�of�

those�who�are�in�their�employment.�The�recollection�of�their�own�bondage�should�make�

them�tender�and�kind�to�those�who�are�in�subservience�to�themselves,�and�never�should�a�

Christian�man�be�ungenerous,�illiberal,�severe,�churlish�with�his�servant,�or�with�any�who�

are�dependent�upon�him.�There�should�be�in�a�man�redeemed�with�the�blood�of�Christ�

something�like�nobility�of�soul�and�benevolence�to�his�fellow�men,�and�so�even�this�stern�

book�of�law�teaches�us.�I�remind�you�that�they�were�bound�to�keep�the�Passover�because�

of�their�deliverance�from�Egypt�as�we�find�in�the�sixteenth�chapter�at�the�first�verse.�So�

let�us�also�take�heed�unto�ourselves�that�we�keep�all�the�statutes�and�ordinances�of�the�

Lord�blamelessly.�Let�us�keep�the�ordinances�as�they�were�delivered�unto�us,�and�neither�

alter�nor�misplace�them.�Again,�in�the�sixteenth�chapter,�verses�10�to�12,�you�have�the�

great�redemption�used�as�an�argument�for�liberality�towards�the�cause�of�God:�they�were�

to�give�unto�the�Lord�rejoicingly�of�that�which�the�Lord�had�given�to�them. “Every�man�

shall�give�as�he�is�able,�according�to�the�blessing�of�the�Lord�thy�God�which�He�hath�given�

thee”;�and�that�because�of�the�twelfth�verse, “Thou�shalt�remember�that�thou�wast�a�

bondman�in�Egypt:�and�thou�shalt�observe�and�do�these�statutes.” In�the�twenty-sixth�

chapter�the�same�teaching�is�reduced�to�a�set�form,�for�they�were�there�commanded�to�

bring�each�one�a�basket�of�first�fruits�and�offer�it�unto�the�Lord,�saying, “The�Lord�

78

brought�us�forth�out�of�Egypt,” etc.�Last�of�all,�in�the�twenty-fourth�chapter�there�

remains�one�more�lesson.�We�are�there�exhorted�to�be�careful�concerning�the�fatherless�

and�the�widow�(Deu_24:17).�A�generous�spirit�was�to�be�exhibited�towards�the�poor.�Be�

ye�thoughtful�of�all�your�fellow�men.�You�that�have�been�redeemed�with�price,�be�ye�

tender-hearted,�full�of�compassion,�putting�on�bowels�of�mercy.�In�spiritual�things�take�

care�that�you�never�rake�the�corners�of�your�fields.�Do�not�rob�the�Gospel�of�its�

sweetness.�(C.�H.�Spurgeon.)

The�release�of�bondThe�release�of�bondThe�release�of�bondThe�release�of�bond----servantsservantsservantsservants

In�this�ordinance�we�may�see—

I.�I.�I.�I.�An�encouraging�emblem.�It�represents—

1111.�.�.�.�The�redemption�which�God�vouchsafes�to�His�people.

2222.�.�.�.�The�mercy�which�He�exercises�towards�His�redeemed.

II.�II.�II.�II.�An�instructive�lesson.�We�are�to�regard�God’s�mercies�as—

1111.�.�.�.�A�pattern�for�our�imitation.

2222.�.�.�.�A�notice�for�our�exertion.�(C.�Simeon,�M.�A.)

13�13�13�13�And�when�you�release�them,�do�not�send�them�And�when�you�release�them,�do�not�send�them�And�when�you�release�them,�do�not�send�them�And�when�you�release�them,�do�not�send�them�

away�emptyaway�emptyaway�emptyaway�empty----handed.handed.handed.handed.

CLARKE, "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.

GILL, "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.

79

HEBRY 13-14, "II. Here is an addition to this law, requiring them to put some small

stock into their servants' hands to set up with for themselves, when they sent them

out of their service, Deu_15:13, Deu_15:14. It was to be supposed that they had

nothing of their own, and that their friends had little or nothing for them, else they

else they would have been redeemed before they were discharged by law; they had no

wages for their service, and all they got by their labour was their masters', so that

their liberty would do them little good, having nothing to begin the world with;

therefore their masters are here commanded to furnish them liberally with corn and

cattle. No certain measure is prescribed: that is left to the generosity of the master,

who probably would have respect to the servant's merit and necessity; but the Jewish

writers say, “He could not give less than the value of thirty shekels of silver, but as

much more as he pleased”

JAMISON, "thou shalt not let him go away empty — A seasonable and wise provision for enabling a poor unfortunate to regain his original status in society, and the motive urged for his kindness and humanity to the Hebrew slave was the remembrance that the whole nation was once a degraded and persecuted band of helots in Egypt. Thus, kindness towards their slaves, unparalleled elsewhere in those days, was inculcated by the Mosaic law; and in all their conduct towards persons in that reduced condition, leniency and gentleness were enforced by an appeal which no Israelite could resist.

CALVIN, "13.And when thou sendest him out free from thee. Here not only is

the enfranchisement of slaves enjoined, but an exhortation to liberality is also

added, viz., that they should not send away their slaves without their hire; for

this is not a civil enactment for the purpose of extorting from the avaricious

more than they were willing to give. The rule of Paul here applies:

“Every man according as he purposeth in his heart, so let him give; not

grudgingly or of necessity: for God loveth a cheerful giver.” ((((2�2�2�2�Corinthians�Corinthians�Corinthians�Corinthians�9:79:79:79:7.).).).)

But, since the Hebrew slaves were brethren, God would not allow them to be

placed in a worse condition than hirelings. That He commands them to be

furnished out of the wine-press, and floor, and flock, does not mean that they

were to be enriched, or that a large provision should be assigned to them, but He

justly lays a constraint on the rich, whose varied abundance supplied them with

the means of liberality; as if He would show them from whence they received

their gratuitous gifts, which were at the same time a just compensation for the

labors of their slaves.

14 Supply them liberally from your flock, your

threshing floor and your winepress. Give to

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them as the Lord your God has blessed you.

BARNES, "Thou shalt furnish him liberally - The verb in the Hebrew is remarkable. It means “thou shalt lay on his neck,” “adorn his neck with thy gifts.”

CLARKE, "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.

GILL, "Thou shalt furnish him liberally,.... Not only to supply his present wants, but for his future use, and to set him up in the world: "loading thou shall load him" (h), so some render the words; give him as much as he can carry, and well stand up under; the word used has the signification of chains wore about the neck for honour or ornament, and so may signify he should be very honourably dismissed, with plain marks of honour and respect; and the order is, to supply him

out of thy flock, and out of thy floor, and out of thy winepress; with sheep or lambs out of the flock, with corn out of the floor, wheat, or barley, or both, and wine out of the winepress; which take in all the necessaries and comforts of life: of that

wherewith the Lord thy God hath blessed thee thou shall give unto him; be it what it will, and in proportion to it, as of money as well as goods; it is asked, how much shall be given to him? not less than the value of thirty shekels, whether of one kind or whether of many kinds, according to the thirty shekels for the price of a servant, Exo_21:32 (i). All this may be an emblem both of the servitude the people of God are in to sin, Satan, and the law, while in a state of nature; and of their freedom from it by Christ, and of the sufficiency and fulness of food and raiment, and large measures of divine grace; even all things richly to enjoy, all things pertaining to life and godliness, which are given to them when brought out of that state; who otherwise come out of it destitute of all good things, having neither food nor clothes, nor money to buy either, but have all from Christ freely and fully.

ELLICOTT, "(14) Thou shalt furnish him liberally.—The�beneficence�of�this�provision�The�beneficence�of�this�provision�The�beneficence�of�this�provision�The�beneficence�of�this�provision�

is�noticeable.�Those�who�had�fallen�into�poverty,�when�they�had�served�their�time,�must�be�is�noticeable.�Those�who�had�fallen�into�poverty,�when�they�had�served�their�time,�must�be�is�noticeable.�Those�who�had�fallen�into�poverty,�when�they�had�served�their�time,�must�be�is�noticeable.�Those�who�had�fallen�into�poverty,�when�they�had�served�their�time,�must�be�

provided�with�means�for�a�fresh�start�in�life.�And�since�the�Jewish�commentator�regards�provided�with�means�for�a�fresh�start�in�life.�And�since�the�Jewish�commentator�regards�provided�with�means�for�a�fresh�start�in�life.�And�since�the�Jewish�commentator�regards�provided�with�means�for�a�fresh�start�in�life.�And�since�the�Jewish�commentator�regards�

the�slavery�of�Hebrew�men�as�chiefly�a�consequence�of�theft�(If�he�be�sold�unto�thee,the�slavery�of�Hebrew�men�as�chiefly�a�consequence�of�theft�(If�he�be�sold�unto�thee,the�slavery�of�Hebrew�men�as�chiefly�a�consequence�of�theft�(If�he�be�sold�unto�thee,the�slavery�of�Hebrew�men�as�chiefly�a�consequence�of�theft�(If�he�be�sold�unto�thee,

“when�the�supreme�court�has�sold�him�for�his�theftwhen�the�supreme�court�has�sold�him�for�his�theftwhen�the�supreme�court�has�sold�him�for�his�theftwhen�the�supreme�court�has�sold�him�for�his�theft “),�it�would�seem�that,�under�Jewish�),�it�would�seem�that,�under�Jewish�),�it�would�seem�that,�under�Jewish�),�it�would�seem�that,�under�Jewish�

law,�even�convicted�thieves,�when�the�term�of�their�servitude�was�over,�were�to�be�provided�law,�even�convicted�thieves,�when�the�term�of�their�servitude�was�over,�were�to�be�provided�law,�even�convicted�thieves,�when�the�term�of�their�servitude�was�over,�were�to�be�provided�law,�even�convicted�thieves,�when�the�term�of�their�servitude�was�over,�were�to�be�provided�

with�the�means�of�obtaining�an�honest�livelihood.�This�state�of�things�is�above�the�with�the�means�of�obtaining�an�honest�livelihood.�This�state�of�things�is�above�the�with�the�means�of�obtaining�an�honest�livelihood.�This�state�of�things�is�above�the�with�the�means�of�obtaining�an�honest�livelihood.�This�state�of�things�is�above�the�

81

attainments�of�Christian�England�at�the�present�date.attainments�of�Christian�England�at�the�present�date.attainments�of�Christian�England�at�the�present�date.attainments�of�Christian�England�at�the�present�date.

15�15�15�15�Remember�that�you�were�slaves�in�Egypt�and�Remember�that�you�were�slaves�in�Egypt�and�Remember�that�you�were�slaves�in�Egypt�and�Remember�that�you�were�slaves�in�Egypt�and�

the�Lord�your�God�redeemed�you.�That�is�why�I�the�Lord�your�God�redeemed�you.�That�is�why�I�the�Lord�your�God�redeemed�you.�That�is�why�I�the�Lord�your�God�redeemed�you.�That�is�why�I�

give�you�this�command�today.give�you�this�command�today.give�you�this�command�today.give�you�this�command�today.

BARNES, "The commands here are repeated from Exo_21:2-6, with amplifications relative to the maidservant Deu_15:12 and to the making (Deu_15:13 ff) liberal provision for launching the freedman on an independent course of life. The release of the servant is connected with the sabbatical principle though not with the sabbatical year. It is noteworthy also that the prospect of a gift of this sort, the amount of which was left to the master’s discretion, would be likely to encourage diligence and faithfulness during the years of servitude.

GILL, "And thou shalt remember that thou wast a bondman in the land of Egypt,.... Where they were used hardly, and their lives were made bitter in hard bondage; and therefore should show the greater compassion to servants, whose case they could not but sympathize with, and have a fellow feeling of

and the Lord thy God redeemed thee; from the house of bondage and state of slavery, after they had been in it many years:

therefore I command thee this thing today, to release their servants at the end of six years, and not send them away empty, but generously contribute to them at their release; since when he redeemed them he gave them the spoil of Egypt, and of the sea, as Jarchi remarks; they came out of their bondage state with jewels, and gold, and silver, and raiment, even with great substance; and at the Red sea their spoil was increased which they took from Pharaoh and his host when drowned there; now as they came out of their servitude not empty but full, being sufficiently paid for their hard service, so they should remember to give to their servants liberally, when they made them free.

K&D, "They were to be induced to do this by the recollection of their own redemption out of the bondage of Egypt, - the same motive that is urged for the laws and exhortations enjoining compassion towards foreigners, servants, maids, widows, orphans, and the poor, not only in Deu_5:15; Deu_10:19; Deu_16:12; Deu_24:18,

82

Deu_24:22, but also in Exo_22:20; Exo_23:9, and Lev_19:34.

ELLICOTT, "(15) Thou shalt remember that thou wast a bondman in Egypt.—“And�And�And�And�

that�I�furnished�and�adorned�thee�from�the�spoils�of�Egypt�and�the�spoils�of�the�seathat�I�furnished�and�adorned�thee�from�the�spoils�of�Egypt�and�the�spoils�of�the�seathat�I�furnished�and�adorned�thee�from�the�spoils�of�Egypt�and�the�spoils�of�the�seathat�I�furnished�and�adorned�thee�from�the�spoils�of�Egypt�and�the�spoils�of�the�sea”

(Rashi).(Rashi).(Rashi).(Rashi).

Therefore I command thee·—In�Leviticus�In�Leviticus�In�Leviticus�In�Leviticus�25:42�25:42�25:42�25:42�the�reason�is�given�thus:the�reason�is�given�thus:the�reason�is�given�thus:the�reason�is�given�thus: “They�are�my�They�are�my�They�are�my�They�are�my�

servants,�which�I�brought�forth�out�of�the�land�of�Egypt;�they�shall�not�be�sold�as�servants,�which�I�brought�forth�out�of�the�land�of�Egypt;�they�shall�not�be�sold�as�servants,�which�I�brought�forth�out�of�the�land�of�Egypt;�they�shall�not�be�sold�as�servants,�which�I�brought�forth�out�of�the�land�of�Egypt;�they�shall�not�be�sold�as�

bondmenbondmenbondmenbondmen” (i.e.,�not�for�ever).�The�land�was�under�the�same�restriction(i.e.,�not�for�ever).�The�land�was�under�the�same�restriction(i.e.,�not�for�ever).�The�land�was�under�the�same�restriction(i.e.,�not�for�ever).�The�land�was�under�the�same�restriction—itititit “shall�not�be�shall�not�be�shall�not�be�shall�not�be�

sold�for�ever;�for�the�land�is�minesold�for�ever;�for�the�land�is�minesold�for�ever;�for�the�land�is�minesold�for�ever;�for�the�land�is�mine” (Leviticus�(Leviticus�(Leviticus�(Leviticus�25:1625:1625:1625:16----17171717;�Leviticus�;�Leviticus�;�Leviticus�;�Leviticus�25:2325:2325:2325:23....

BENSON, "Deuteronomy 15:15-17. The Lord redeemed thee — And�brought�thee�out�And�brought�thee�out�And�brought�thee�out�And�brought�thee�out�

with�riches,�which,�because�they�would�not,�God�gave�thee�as�a�just�recompense�for�thy�with�riches,�which,�because�they�would�not,�God�gave�thee�as�a�just�recompense�for�thy�with�riches,�which,�because�they�would�not,�God�gave�thee�as�a�just�recompense�for�thy�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�service;�and�therefore�thou�shalt�follow�his�example,�and�send�out�thy�servant�furnished�service;�and�therefore�thou�shalt�follow�his�example,�and�send�out�thy�servant�furnished�service;�and�therefore�thou�shalt�follow�his�example,�and�send�out�thy�servant�furnished�

with�all�convenient�provisions.�For�everwith�all�convenient�provisions.�For�everwith�all�convenient�provisions.�For�everwith�all�convenient�provisions.�For�ever — All�the�time�of�his�life,�or,�at�least,�till�the�year�All�the�time�of�his�life,�or,�at�least,�till�the�year�All�the�time�of�his�life,�or,�at�least,�till�the�year�All�the�time�of�his�life,�or,�at�least,�till�the�year�

of�jubilee.�Likewiseof�jubilee.�Likewiseof�jubilee.�Likewiseof�jubilee.�Likewise — That�is,�either�dismiss�her�with�plenty,�or�engage�her�to�perpetual�That�is,�either�dismiss�her�with�plenty,�or�engage�her�to�perpetual�That�is,�either�dismiss�her�with�plenty,�or�engage�her�to�perpetual�That�is,�either�dismiss�her�with�plenty,�or�engage�her�to�perpetual�

servitude,�in�the�same�manner�and�by�the�same�rites.servitude,�in�the�same�manner�and�by�the�same�rites.servitude,�in�the�same�manner�and�by�the�same�rites.servitude,�in�the�same�manner�and�by�the�same�rites.

16�16�16�16�But�if�your�servant�says�to�you,But�if�your�servant�says�to�you,But�if�your�servant�says�to�you,But�if�your�servant�says�to�you, “I�do�not�want�I�do�not�want�I�do�not�want�I�do�not�want�

to�leave�you,to�leave�you,to�leave�you,to�leave�you,” because�he�loves�you�and�your�because�he�loves�you�and�your�because�he�loves�you�and�your�because�he�loves�you�and�your�

family�and�is�well�off�with�you,family�and�is�well�off�with�you,family�and�is�well�off�with�you,family�and�is�well�off�with�you,

GILL, "And it shall be, if he say unto thee, I will not go away from thee,.... Out of his house, nor quit his service:

because he loveth thee and thine house; his master and his family, and so loath to leave them, but chooses rather to stay with them than have his liberty; hence the Jews say (k), if his master has not a wife and children, his ear is not to be bored:

83

because he is well with thee; lives well with him, is well used by him, wants for nothing, and enjoys peace and quietness, and has everything to make him happy as such a state will admit of, and with the which he is well contented, and highly pleased. This is an emblem of the cheerful and constant obedience of the people of Christ to him their master, flowing from love to him; whom they love above all persons and things, with all their heart and soul, and his house also, the place of his worship, his ordinances, truths, ministers and children; and therefore choose to be where they are, finding that they are there well used, fare well, having bread enough and to spare, spiritual provisions in plenty; are well clothed with the righteousness of Christ, have the good company of the saints and excellent in the earth, in whom is all their delight; and, above all, the presence of their Lord and master, and the smiles of his countenance.

HENRY 16-17 "That if, when their six years' service had expired, they had no mind to go out free, but would rather continue in service, as having less care, though taking more pains, than their masters, in this case they must lay themselves under an obligation to serve for ever, that is, for life, by having their ears bored to the door-posts, Deu_15:16, Deu_15:17. Compare Exo_21:6. If hereby a man disgraced himself with some, as of a mean and servile spirit, that had not a due sense of the honour and pleasure of liberty, yet, we may suppose, with others he got reputation, as of a quiet contented spirit, humble, and diligent, and loving, and not given to change.

JAMISON, "if he say unto thee, I will not go away from thee — If they declined to avail themselves of the privilege of release and chose to remain with their master, then by a peculiar form of ceremony they became a party to the transaction, voluntarily sold themselves to their employer, and continued in his service till death.

K&D, "But if the man-servant and the maid-servant should not wish for liberty in the sixth year, because it was well with them in the house of their master, they were not to be compelled to go, but were to be bound to eternal, i.e., lifelong bondage, in the manner prescribed in Exo_21:5-6.

(Note: Knobel's assertion, that the judicial process enjoined in Exo_21:6 does�

not�seem�to�have�been�usual�in�the�author's�own�time,�is�a�worthless�argumentum e

silentio.)

This is repeated from Ex 21, to guard against such an application of the law as might be really cruelty under the circumstances rather than love. Manumission was only an act of love, when the person to be set free had some hope of success and of getting a living for himself; and where there was no such prospect, compelling him to accept of freedom might be equivalent to thrusting him away.

PETT, "Deuteronomy 15:16

‘And it shall be, if he say to you, “I�will�not�go�out�from�you,I�will�not�go�out�from�you,I�will�not�go�out�from�you,I�will�not�go�out�from�you,” because�he�loves�you�and�because�he�loves�you�and�because�he�loves�you�and�because�he�loves�you�and�

your�house,�because�he�is�well�with�you,your�house,�because�he�is�well�with�you,your�house,�because�he�is�well�with�you,your�house,�because�he�is�well�with�you,’

84

However,�even�an�Israelite�bondsman/woman�may�prefer�such�service�to�being�released�However,�even�an�Israelite�bondsman/woman�may�prefer�such�service�to�being�released�However,�even�an�Israelite�bondsman/woman�may�prefer�such�service�to�being�released�However,�even�an�Israelite�bondsman/woman�may�prefer�such�service�to�being�released�

and�having�to�face�the�world.�We�must�not�compare�this�with�slavery�as�known�in�the�last�and�having�to�face�the�world.�We�must�not�compare�this�with�slavery�as�known�in�the�last�and�having�to�face�the�world.�We�must�not�compare�this�with�slavery�as�known�in�the�last�and�having�to�face�the�world.�We�must�not�compare�this�with�slavery�as�known�in�the�last�

few�hundred�years.�In�those�days�such�people�could�hold�high�and�privileged�positions�and�few�hundred�years.�In�those�days�such�people�could�hold�high�and�privileged�positions�and�few�hundred�years.�In�those�days�such�people�could�hold�high�and�privileged�positions�and�few�hundred�years.�In�those�days�such�people�could�hold�high�and�privileged�positions�and�

be�seen�as�one�of�the�family.�They�may�well�prefer�to�remain�in�their�cosy�sinecure.�In�that�be�seen�as�one�of�the�family.�They�may�well�prefer�to�remain�in�their�cosy�sinecure.�In�that�be�seen�as�one�of�the�family.�They�may�well�prefer�to�remain�in�their�cosy�sinecure.�In�that�be�seen�as�one�of�the�family.�They�may�well�prefer�to�remain�in�their�cosy�sinecure.�In�that�

case�they�could�request�to�become�ancase�they�could�request�to�become�ancase�they�could�request�to�become�ancase�they�could�request�to�become�an ‘ebedebedebedebed ‘olam�(a�perpetual�henchman),�regularly�olam�(a�perpetual�henchman),�regularly�olam�(a�perpetual�henchman),�regularly�olam�(a�perpetual�henchman),�regularly�

someone�of�value�and�importance.�Such�slaves�were�known�from�elsewhere�and�are�someone�of�value�and�importance.�Such�slaves�were�known�from�elsewhere�and�are�someone�of�value�and�importance.�Such�slaves�were�known�from�elsewhere�and�are�someone�of�value�and�importance.�Such�slaves�were�known�from�elsewhere�and�are�

mentioned�at�Ugarit.�This�might�especially�appeal�to�an�older�person�without�family,�or�mentioned�at�Ugarit.�This�might�especially�appeal�to�an�older�person�without�family,�or�mentioned�at�Ugarit.�This�might�especially�appeal�to�an�older�person�without�family,�or�mentioned�at�Ugarit.�This�might�especially�appeal�to�an�older�person�without�family,�or�

someone�who�might�find�it�difficult�to�build�a�life�on�thesomeone�who�might�find�it�difficult�to�build�a�life�on�thesomeone�who�might�find�it�difficult�to�build�a�life�on�thesomeone�who�might�find�it�difficult�to�build�a�life�on�the ‘outsideoutsideoutsideoutside’.�They�would�have�a�.�They�would�have�a�.�They�would�have�a�.�They�would�have�a�

place�for�life�in�a�satisfactory�environment,�loving�and�being�loved.place�for�life�in�a�satisfactory�environment,�loving�and�being�loved.place�for�life�in�a�satisfactory�environment,�loving�and�being�loved.place�for�life�in�a�satisfactory�environment,�loving�and�being�loved.

Note here that in contrast with Exodus 21 the reason for wanting to stay is love for the

master. It is totally amicable and with no constraint. There was no danger in this case

(in the case of the bondsman) of him not being able to take his wife with him, for both

would continue within the covenant (see for this our commentary on Exodus). But he

does not want to go out because he loves his master.

HAWKER, "Verses 16-18

Do I not see JESUS in this scripture? Was it not him who though LORD of all, and

equal with the FATHER, yet made himself of no reputation, and took upon him the

form of a servant? And was it not JESUS whose ear was thrust through to be the

servant of JEHOVAH in redemption work forever, until all his people are brought

home to glory. Dearest LORD! oh! communicate to my soul unceasing grace,

unremitting knowledge, to contemplate thee as cheerfully engaging in the service of thy

FATHER, when accomplishing the great ends of salvation. Oh! do thou give to me a

portion of the same humble spirit, that I may cry out with one of old, 'Truly I am thy

servant, I am thy servant, thou hast loosed my bonds.' Psalms 116:16.

SIMEON, "THE SERVANT DEVOTING HIMSELF TO HIS MASTER’S�SERVICES�SERVICES�SERVICES�SERVICE

Deuteronomy 15:16-17. 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.

THE work of redemption was typified, not only by stated proclamations of liberty every

fiftieth year, which was called the year of jubilee, but also by provision that all Hebrew

servants, for whatever cause they had become bond-men, should be liberated from their

bondage after the expiration of six years. But it would sometimes happen that a person

might be so well pleased with his situation as not to wish to leave it, but to prefer it

before that to which he was entitled. For such cases particular provision was made by

God himself; and a very singular rite was appointed for the ratification of his purpose:

on declaring before a magistrate that he chose to continue his master’s�bonds�bonds�bonds�bond----servant,�his�servant,�his�servant,�his�servant,�his�

85

master�was�to�bore�his�ear�through�with�an�awl�to�the�door�or�doormaster�was�to�bore�his�ear�through�with�an�awl�to�the�door�or�doormaster�was�to�bore�his�ear�through�with�an�awl�to�the�door�or�doormaster�was�to�bore�his�ear�through�with�an�awl�to�the�door�or�door----post;�and�the�servant�post;�and�the�servant�post;�and�the�servant�post;�and�the�servant�

could�never�afterwards�claim�his�liberty�till�the�year�of�jubilee.could�never�afterwards�claim�his�liberty�till�the�year�of�jubilee.could�never�afterwards�claim�his�liberty�till�the�year�of�jubilee.could�never�afterwards�claim�his�liberty�till�the�year�of�jubilee.

We should not have ventured to annex any great importance to this ordinance, if the

inspired writers themselves had not led the way. But we apprehend that they refer to it

as a type; and in that view we conceive it deserves peculiar attention. We shall

endeavour therefore to point out to you,

I. Its typical reference—

It�is�well�known�that�our�Saviour,�as�Mediator�between�God�and�man,�was�the�FatherIt�is�well�known�that�our�Saviour,�as�Mediator�between�God�and�man,�was�the�FatherIt�is�well�known�that�our�Saviour,�as�Mediator�between�God�and�man,�was�the�FatherIt�is�well�known�that�our�Saviour,�as�Mediator�between�God�and�man,�was�the�Father’s�s�s�s�

servant�[Note:�Isaiah�servant�[Note:�Isaiah�servant�[Note:�Isaiah�servant�[Note:�Isaiah�42:142:142:142:1;�John�;�John�;�John�;�John�12:4912:4912:4912:49.]:�in�this�capacity�he�set�himself�wholly�to�do�the�.]:�in�this�capacity�he�set�himself�wholly�to�do�the�.]:�in�this�capacity�he�set�himself�wholly�to�do�the�.]:�in�this�capacity�he�set�himself�wholly�to�do�the�

FatherFatherFatherFather’s�will�[Note:�John�s�will�[Note:�John�s�will�[Note:�John�s�will�[Note:�John�4:344:344:344:34.];�and�never�for�one�moment�admitted�so�much�as�a�thought�.];�and�never�for�one�moment�admitted�so�much�as�a�thought�.];�and�never�for�one�moment�admitted�so�much�as�a�thought�.];�and�never�for�one�moment�admitted�so�much�as�a�thought�

of�relinquishing�his�service,�till�he�could�say,of�relinquishing�his�service,�till�he�could�say,of�relinquishing�his�service,�till�he�could�say,of�relinquishing�his�service,�till�he�could�say, “I�have�finished�the�work�which�thou�hast�I�have�finished�the�work�which�thou�hast�I�have�finished�the�work�which�thou�hast�I�have�finished�the�work�which�thou�hast�

given�me�to�do.given�me�to�do.given�me�to�do.given�me�to�do.”

Let us briefly notice this at the different periods of his humiliation—

[At his incarnation.—When�the�fulness�of�time�was�come,�and�the�season�had�arrived�When�the�fulness�of�time�was�come,�and�the�season�had�arrived�When�the�fulness�of�time�was�come,�and�the�season�had�arrived�When�the�fulness�of�time�was�come,�and�the�season�had�arrived�

when�he�must�assume�our�fallen�nature�in�order�to�execute�the�work�assigned�him,�though�when�he�must�assume�our�fallen�nature�in�order�to�execute�the�work�assigned�him,�though�when�he�must�assume�our�fallen�nature�in�order�to�execute�the�work�assigned�him,�though�when�he�must�assume�our�fallen�nature�in�order�to�execute�the�work�assigned�him,�though�

he�must�empty�himself�of�all�his�glory,�and�leave�his�Fatherhe�must�empty�himself�of�all�his�glory,�and�leave�his�Fatherhe�must�empty�himself�of�all�his�glory,�and�leave�his�Fatherhe�must�empty�himself�of�all�his�glory,�and�leave�his�Father’s�bosom,�ands�bosom,�ands�bosom,�ands�bosom,�and “make�himself�of�make�himself�of�make�himself�of�make�himself�of�

no�reputation,�and�take�upon�him�the�form�of�a�servant,no�reputation,�and�take�upon�him�the�form�of�a�servant,no�reputation,�and�take�upon�him�the�form�of�a�servant,no�reputation,�and�take�upon�him�the�form�of�a�servant,” and�beand�beand�beand�be “made�in�the�likeness�of�made�in�the�likeness�of�made�in�the�likeness�of�made�in�the�likeness�of�

sinful�flesh,sinful�flesh,sinful�flesh,sinful�flesh,” and�bear�all�the�infirmities�(the�sinless�infirmities)�of�our�nature,�he�would�and�bear�all�the�infirmities�(the�sinless�infirmities)�of�our�nature,�he�would�and�bear�all�the�infirmities�(the�sinless�infirmities)�of�our�nature,�he�would�and�bear�all�the�infirmities�(the�sinless�infirmities)�of�our�nature,�he�would�

not�go�back�from�the�engagements�which�he�had�entered�into�with�his�Father,�but�not�go�back�from�the�engagements�which�he�had�entered�into�with�his�Father,�but�not�go�back�from�the�engagements�which�he�had�entered�into�with�his�Father,�but�not�go�back�from�the�engagements�which�he�had�entered�into�with�his�Father,�but�

condescended�to�he�born�of�a�virgin,�and�to�become�bone�of�our�bone�and�flesh�of�our�condescended�to�he�born�of�a�virgin,�and�to�become�bone�of�our�bone�and�flesh�of�our�condescended�to�he�born�of�a�virgin,�and�to�become�bone�of�our�bone�and�flesh�of�our�condescended�to�he�born�of�a�virgin,�and�to�become�bone�of�our�bone�and�flesh�of�our�

flesh.�He�loved�the�work�he�had�undertaken;�he�delighted�in�the�prospect�of�glorifying�his�flesh.�He�loved�the�work�he�had�undertaken;�he�delighted�in�the�prospect�of�glorifying�his�flesh.�He�loved�the�work�he�had�undertaken;�he�delighted�in�the�prospect�of�glorifying�his�flesh.�He�loved�the�work�he�had�undertaken;�he�delighted�in�the�prospect�of�glorifying�his�

Father,�and�saving�our�ruined�race;�and�accounted�no�condescension�too�great�for�the�Father,�and�saving�our�ruined�race;�and�accounted�no�condescension�too�great�for�the�Father,�and�saving�our�ruined�race;�and�accounted�no�condescension�too�great�for�the�Father,�and�saving�our�ruined�race;�and�accounted�no�condescension�too�great�for�the�

accomplishing�of�this�stupendous�purpose.accomplishing�of�this�stupendous�purpose.accomplishing�of�this�stupendous�purpose.accomplishing�of�this�stupendous�purpose.

At the time of his sufferings and death, he still persisted in his resolution to do and

suffer all that was necessary for our redemption. He often forewarned his disciples of

the precise sufferings which he was to endure: and when one of the most highly

favoured among them endeavoured to dissuade him from his purpose, he reproved him

with great severity [Note: Matthew 16:21-23.], determining never to recede till he had

completed the work which he had engaged to perform. When, under the pressure of

inconceivable agonies, his human nature began, as it were, to fail, he still maintained his

steadfastness; “Not�my�will,�but�thine�be�done.Not�my�will,�but�thine�be�done.Not�my�will,�but�thine�be�done.Not�my�will,�but�thine�be�done.” Had�it�pleased�him,�even�when�Had�it�pleased�him,�even�when�Had�it�pleased�him,�even�when�Had�it�pleased�him,�even�when�

apprehended�by�his�enemies,�or�hanging�on�the�cross,�to�terminate�his�sufferings�before�the�apprehended�by�his�enemies,�or�hanging�on�the�cross,�to�terminate�his�sufferings�before�the�apprehended�by�his�enemies,�or�hanging�on�the�cross,�to�terminate�his�sufferings�before�the�apprehended�by�his�enemies,�or�hanging�on�the�cross,�to�terminate�his�sufferings�before�the�

86

time,�he�might�have�had�legions�of�angels�sent�for�his�deliverance�[Note:�Matthew�time,�he�might�have�had�legions�of�angels�sent�for�his�deliverance�[Note:�Matthew�time,�he�might�have�had�legions�of�angels�sent�for�his�deliverance�[Note:�Matthew�time,�he�might�have�had�legions�of�angels�sent�for�his�deliverance�[Note:�Matthew�

26:5326:5326:5326:53----54545454.]:�but�he�would�not�suffer�the�cup�to�pass�from�him�till�he�had�drunk�it�to�the�.]:�but�he�would�not�suffer�the�cup�to�pass�from�him�till�he�had�drunk�it�to�the�.]:�but�he�would�not�suffer�the�cup�to�pass�from�him�till�he�had�drunk�it�to�the�.]:�but�he�would�not�suffer�the�cup�to�pass�from�him�till�he�had�drunk�it�to�the�

lowest�dregs.]lowest�dregs.]lowest�dregs.]lowest�dregs.]

All this, it may be said, is very true; but what relation has it to the point before us? We

answer, that this steadfastness of his in performing engagements, which without any

necessity on his part he had undertaken, was the very thing typified in the ordinance we

are now considering—

[The Psalmist expressly speaking of Christ’s�appointment�to�make�that�atonement�for�sin�s�appointment�to�make�that�atonement�for�sin�s�appointment�to�make�that�atonement�for�sin�s�appointment�to�make�that�atonement�for�sin�

which�the�Mosaic�sacrifices�only�prefigured,�says,�(in�allusion�to�the�ordinance�before�us,)�which�the�Mosaic�sacrifices�only�prefigured,�says,�(in�allusion�to�the�ordinance�before�us,)�which�the�Mosaic�sacrifices�only�prefigured,�says,�(in�allusion�to�the�ordinance�before�us,)�which�the�Mosaic�sacrifices�only�prefigured,�says,�(in�allusion�to�the�ordinance�before�us,)�

that�God�the�Father�hadthat�God�the�Father�hadthat�God�the�Father�hadthat�God�the�Father�had “opened,�or�bored,�the�earsopened,�or�bored,�the�earsopened,�or�bored,�the�earsopened,�or�bored,�the�ears” of�his�servant�[Note:�Psalms�of�his�servant�[Note:�Psalms�of�his�servant�[Note:�Psalms�of�his�servant�[Note:�Psalms�40:640:640:640:6----8888.].�.].�.].�.].�

And�St.�Paul,�citing�that�very�passage,�quotes�it,�not�in�the�same�precise�words,�but�And�St.�Paul,�citing�that�very�passage,�quotes�it,�not�in�the�same�precise�words,�but�And�St.�Paul,�citing�that�very�passage,�quotes�it,�not�in�the�same�precise�words,�but�And�St.�Paul,�citing�that�very�passage,�quotes�it,�not�in�the�same�precise�words,�but�

according�to�their�true�meaning:according�to�their�true�meaning:according�to�their�true�meaning:according�to�their�true�meaning: “Sacrifice�and�burntSacrifice�and�burntSacrifice�and�burntSacrifice�and�burnt----offering�thou�wouldest�not;�but�a�offering�thou�wouldest�not;�but�a�offering�thou�wouldest�not;�but�a�offering�thou�wouldest�not;�but�a�

body�hast�thou�prepared�me�[Note:�Hebrews�body�hast�thou�prepared�me�[Note:�Hebrews�body�hast�thou�prepared�me�[Note:�Hebrews�body�hast�thou�prepared�me�[Note:�Hebrews�10:510:510:510:5----7777.]..]..]..].” Moreover�both�the�inspired�writers�Moreover�both�the�inspired�writers�Moreover�both�the�inspired�writers�Moreover�both�the�inspired�writers�

go�on�to�mark�in�the�strongest�terms�the�determination�of�heart�with�which�the�Messiah�go�on�to�mark�in�the�strongest�terms�the�determination�of�heart�with�which�the�Messiah�go�on�to�mark�in�the�strongest�terms�the�determination�of�heart�with�which�the�Messiah�go�on�to�mark�in�the�strongest�terms�the�determination�of�heart�with�which�the�Messiah�

should�fulfil,�and�actually�did�fulfil,�the�inconceivably�arduous�task�which�he�had�should�fulfil,�and�actually�did�fulfil,�the�inconceivably�arduous�task�which�he�had�should�fulfil,�and�actually�did�fulfil,�the�inconceivably�arduous�task�which�he�had�should�fulfil,�and�actually�did�fulfil,�the�inconceivably�arduous�task�which�he�had�

undertaken�[Note:�Note�the�varied�expressions;undertaken�[Note:�Note�the�varied�expressions;undertaken�[Note:�Note�the�varied�expressions;undertaken�[Note:�Note�the�varied�expressions; “Lo,�I�come:�I�delight�to�do�thy�will,�O�my�Lo,�I�come:�I�delight�to�do�thy�will,�O�my�Lo,�I�come:�I�delight�to�do�thy�will,�O�my�Lo,�I�come:�I�delight�to�do�thy�will,�O�my�

God:�yea,�thy�law�is�within�my�heart.God:�yea,�thy�law�is�within�my�heart.God:�yea,�thy�law�is�within�my�heart.God:�yea,�thy�law�is�within�my�heart.” These,�applied�as�they�are�to�the�whole�of�the�These,�applied�as�they�are�to�the�whole�of�the�These,�applied�as�they�are�to�the�whole�of�the�These,�applied�as�they�are�to�the�whole�of�the�

MessiahMessiahMessiahMessiah’s�humiliation,�(Hebrews�s�humiliation,�(Hebrews�s�humiliation,�(Hebrews�s�humiliation,�(Hebrews�10:810:810:810:8----10101010.)�mark�strongly�his�determination�as�grounded�.)�mark�strongly�his�determination�as�grounded�.)�mark�strongly�his�determination�as�grounded�.)�mark�strongly�his�determination�as�grounded�

upon�love.�The�circumstance�of�the�Septuagint�translation�of�the�upon�love.�The�circumstance�of�the�Septuagint�translation�of�the�upon�love.�The�circumstance�of�the�Septuagint�translation�of�the�upon�love.�The�circumstance�of�the�Septuagint�translation�of�the�40404040th�Psalm�containing�the�th�Psalm�containing�the�th�Psalm�containing�the�th�Psalm�containing�the�

same�words�as�the�Apostle�quotes,�proves�nothing�either�for�or�against�the�point�in�hand.�same�words�as�the�Apostle�quotes,�proves�nothing�either�for�or�against�the�point�in�hand.�same�words�as�the�Apostle�quotes,�proves�nothing�either�for�or�against�the�point�in�hand.�same�words�as�the�Apostle�quotes,�proves�nothing�either�for�or�against�the�point�in�hand.�

We�apprehend�that�some�early�transcriber�of�the�Septuagint,�from�a�deference�to�St.�PaulWe�apprehend�that�some�early�transcriber�of�the�Septuagint,�from�a�deference�to�St.�PaulWe�apprehend�that�some�early�transcriber�of�the�Septuagint,�from�a�deference�to�St.�PaulWe�apprehend�that�some�early�transcriber�of�the�Septuagint,�from�a�deference�to�St.�Paul’s�s�s�s�

authority,�altered�that�translation�to�make�it�agree�with�his�words:�for�we�have�no�reason�to�authority,�altered�that�translation�to�make�it�agree�with�his�words:�for�we�have�no�reason�to�authority,�altered�that�translation�to�make�it�agree�with�his�words:�for�we�have�no�reason�to�authority,�altered�that�translation�to�make�it�agree�with�his�words:�for�we�have�no�reason�to�

think�that�the�Seventy�would�have�presumed�to�paraphrase�that�part�of�the�Psalm,�instead�think�that�the�Seventy�would�have�presumed�to�paraphrase�that�part�of�the�Psalm,�instead�think�that�the�Seventy�would�have�presumed�to�paraphrase�that�part�of�the�Psalm,�instead�think�that�the�Seventy�would�have�presumed�to�paraphrase�that�part�of�the�Psalm,�instead�

of�translating�it;�and�we�are�certain�that�they�could�not�have�paraphrased�it�in�that�manner�of�translating�it;�and�we�are�certain�that�they�could�not�have�paraphrased�it�in�that�manner�of�translating�it;�and�we�are�certain�that�they�could�not�have�paraphrased�it�in�that�manner�of�translating�it;�and�we�are�certain�that�they�could�not�have�paraphrased�it�in�that�manner�

(unless�by�express�revelation�for�that�purpose),�because�they�neither�had,�nor�could�have,�(unless�by�express�revelation�for�that�purpose),�because�they�neither�had,�nor�could�have,�(unless�by�express�revelation�for�that�purpose),�because�they�neither�had,�nor�could�have,�(unless�by�express�revelation�for�that�purpose),�because�they�neither�had,�nor�could�have,�

sufficiently�clear�views�of�the�Gospel,�to�mark�its�deepest�mystery�in�so�precise�a�way.].]sufficiently�clear�views�of�the�Gospel,�to�mark�its�deepest�mystery�in�so�precise�a�way.].]sufficiently�clear�views�of�the�Gospel,�to�mark�its�deepest�mystery�in�so�precise�a�way.].]sufficiently�clear�views�of�the�Gospel,�to�mark�its�deepest�mystery�in�so�precise�a�way.].]

Trusting that we have not been guided by fancy in our interpretation of this type, let us

inquire into,

II. The practical instruction to be deduced from it—

As a civil ordinance, it seems to have been well calculated to instill into the minds both

of masters and servants a strict attention to each other’s�happiness�and�welfare,�so�that�s�happiness�and�welfare,�so�that�s�happiness�and�welfare,�so�that�s�happiness�and�welfare,�so�that�

87

neither�of�them�might�ever�wish�for�a�dissolution�of�their�mutual�bonds.�(And�O!�that�our�neither�of�them�might�ever�wish�for�a�dissolution�of�their�mutual�bonds.�(And�O!�that�our�neither�of�them�might�ever�wish�for�a�dissolution�of�their�mutual�bonds.�(And�O!�that�our�neither�of�them�might�ever�wish�for�a�dissolution�of�their�mutual�bonds.�(And�O!�that�our�

present�consideration�of�it�might�be�so�improved�by�all�who�sustain�either�of�those�present�consideration�of�it�might�be�so�improved�by�all�who�sustain�either�of�those�present�consideration�of�it�might�be�so�improved�by�all�who�sustain�either�of�those�present�consideration�of�it�might�be�so�improved�by�all�who�sustain�either�of�those�

relations!)�But,�as�a�typical�ordinance,�it�must,�in�its�practical�improvement,�have�a�wider�relations!)�But,�as�a�typical�ordinance,�it�must,�in�its�practical�improvement,�have�a�wider�relations!)�But,�as�a�typical�ordinance,�it�must,�in�its�practical�improvement,�have�a�wider�relations!)�But,�as�a�typical�ordinance,�it�must,�in�its�practical�improvement,�have�a�wider�

range.range.range.range.

Our blessed Lord has not only redeemed us to God by his blood, but has also “set�us�an�set�us�an�set�us�an�set�us�an�

example,�that�we�should�follow�his�steps.example,�that�we�should�follow�his�steps.example,�that�we�should�follow�his�steps.example,�that�we�should�follow�his�steps.” Hence�it�is�evident�that�we�should,Hence�it�is�evident�that�we�should,Hence�it�is�evident�that�we�should,Hence�it�is�evident�that�we�should,

1. Love the service of our God—

[We should not account any of “his�commandments�grievous,his�commandments�grievous,his�commandments�grievous,his�commandments�grievous,” or�say�concerning�any�or�say�concerning�any�or�say�concerning�any�or�say�concerning�any�

precept�of�his,precept�of�his,precept�of�his,precept�of�his, “This�is�an�hard�saying.This�is�an�hard�saying.This�is�an�hard�saying.This�is�an�hard�saying.” He�himself�has�told�us�thatHe�himself�has�told�us�thatHe�himself�has�told�us�thatHe�himself�has�told�us�that “his�yoke�is�easy,�and�his�yoke�is�easy,�and�his�yoke�is�easy,�and�his�yoke�is�easy,�and�

his�burthen�is�light:his�burthen�is�light:his�burthen�is�light:his�burthen�is�light:” and�in�our�Liturgy�we�acknowledgeand�in�our�Liturgy�we�acknowledgeand�in�our�Liturgy�we�acknowledgeand�in�our�Liturgy�we�acknowledge “his�service�to�be�perfect�his�service�to�be�perfect�his�service�to�be�perfect�his�service�to�be�perfect�

freedom.freedom.freedom.freedom.” Such�was�the�language�of�David:Such�was�the�language�of�David:Such�was�the�language�of�David:Such�was�the�language�of�David: “O�how�I�love�thy�law!O�how�I�love�thy�law!O�how�I�love�thy�law!O�how�I�love�thy�law!” and�again,and�again,and�again,and�again, “I�esteem�I�esteem�I�esteem�I�esteem�

thy�commandments�concerning�all�things�to�be�right;�and�I�hate�every�false�way.thy�commandments�concerning�all�things�to�be�right;�and�I�hate�every�false�way.thy�commandments�concerning�all�things�to�be�right;�and�I�hate�every�false�way.thy�commandments�concerning�all�things�to�be�right;�and�I�hate�every�false�way.” Let�itLet�itLet�itLet�it

“not�then�be�of�constraint�that�you�serve�him,�but�willingly�and�of�a�ready�mind.not�then�be�of�constraint�that�you�serve�him,�but�willingly�and�of�a�ready�mind.not�then�be�of�constraint�that�you�serve�him,�but�willingly�and�of�a�ready�mind.not�then�be�of�constraint�that�you�serve�him,�but�willingly�and�of�a�ready�mind.” And�if�And�if�And�if�And�if�

you�foresee�difficulties�and�trials�in�your�way,�be�not�ashamed;�but�give�up�yourself�you�foresee�difficulties�and�trials�in�your�way,�be�not�ashamed;�but�give�up�yourself�you�foresee�difficulties�and�trials�in�your�way,�be�not�ashamed;�but�give�up�yourself�you�foresee�difficulties�and�trials�in�your�way,�be�not�ashamed;�but�give�up�yourself�

unreservedly�to�God,�and�adopt�the�language�of�the�Messiah�himself,unreservedly�to�God,�and�adopt�the�language�of�the�Messiah�himself,unreservedly�to�God,�and�adopt�the�language�of�the�Messiah�himself,unreservedly�to�God,�and�adopt�the�language�of�the�Messiah�himself, “Lo,�I�come;�I�Lo,�I�come;�I�Lo,�I�come;�I�Lo,�I�come;�I�

delight�to�do�thy�will,�O�my�God:�yea,�thy�law�is�within�my�heartdelight�to�do�thy�will,�O�my�God:�yea,�thy�law�is�within�my�heartdelight�to�do�thy�will,�O�my�God:�yea,�thy�law�is�within�my�heartdelight�to�do�thy�will,�O�my�God:�yea,�thy�law�is�within�my�heart ”— — —[[[[

2. Adhere to it steadfastly to the latest hour of your life—

[Many reasons might have operated on the mind of a

servant to prevent him from perpetuating his bondage. He might fear an alteration in

the behaviour of his master, and comfort himself with the idea of liberty. In like

manner we may paint to ourselves many trials that may be avoided, and many

gratifications that maybe enjoyed, by declining the service of our God. But let no

considerations operate upon your minds: you shall lose no gratification that shall not be

far overbalanced by the comfort of a good conscience; nor suffer any trial, which shall

not be recompensed with a proportionable weight of glory in a better world. You are

not likely to lose more than Paul; yet he says, “What�was�gain�to�me,�that�I�counted�loss�What�was�gain�to�me,�that�I�counted�loss�What�was�gain�to�me,�that�I�counted�loss�What�was�gain�to�me,�that�I�counted�loss�

for�Christ;�yea�doubtless,�and�I�count�all�things�but�loss�for�the�excellency�of�the�knowledge�for�Christ;�yea�doubtless,�and�I�count�all�things�but�loss�for�the�excellency�of�the�knowledge�for�Christ;�yea�doubtless,�and�I�count�all�things�but�loss�for�the�excellency�of�the�knowledge�for�Christ;�yea�doubtless,�and�I�count�all�things�but�loss�for�the�excellency�of�the�knowledge�

of�him.of�him.of�him.of�him.” You�are�not�likely�to�suffer�more�than�he:�yet�he�says,You�are�not�likely�to�suffer�more�than�he:�yet�he�says,You�are�not�likely�to�suffer�more�than�he:�yet�he�says,You�are�not�likely�to�suffer�more�than�he:�yet�he�says, “But�none�of�these�things�But�none�of�these�things�But�none�of�these�things�But�none�of�these�things�

move�me;�neither�count�I�my�life�dear�unto�myself.move�me;�neither�count�I�my�life�dear�unto�myself.move�me;�neither�count�I�my�life�dear�unto�myself.move�me;�neither�count�I�my�life�dear�unto�myself.” Thus�let�it�be�with�you:Thus�let�it�be�with�you:Thus�let�it�be�with�you:Thus�let�it�be�with�you: “Be�not�weary�Be�not�weary�Be�not�weary�Be�not�weary�

in�wellin�wellin�wellin�well----doing;doing;doing;doing;” butbutbutbut “cleave�unto�the�Lord�with�full�purpose�of�heart:cleave�unto�the�Lord�with�full�purpose�of�heart:cleave�unto�the�Lord�with�full�purpose�of�heart:cleave�unto�the�Lord�with�full�purpose�of�heart:” “Be�steadfast,�Be�steadfast,�Be�steadfast,�Be�steadfast,�

immovable,�and�always�abounding�in�his�work:immovable,�and�always�abounding�in�his�work:immovable,�and�always�abounding�in�his�work:immovable,�and�always�abounding�in�his�work:” “Be�faithful�unto�death,�and�he�shall�give�Be�faithful�unto�death,�and�he�shall�give�Be�faithful�unto�death,�and�he�shall�give�Be�faithful�unto�death,�and�he�shall�give�

88

you�a�crown�of�lifeyou�a�crown�of�lifeyou�a�crown�of�lifeyou�a�crown�of�life”— — —[[[[

Address,

1. Those who have already declined from the Lord’s�wayss�wayss�wayss�ways—

[I ask not what sufferings you have avoided, or what pleasures you have gained. This

only will I ask; Are you as happy as you were? I am content to put the whole to the

issue; and to abide by the decision of your own conscience. I know that though a

conscience may be seared, a soul cannot be happy that departs from God. O think what

a Master you have slighted; and say, “I�will�return�unto�my�first�husband,�for�then�it�was�I�will�return�unto�my�first�husband,�for�then�it�was�I�will�return�unto�my�first�husband,�for�then�it�was�I�will�return�unto�my�first�husband,�for�then�it�was�

better�with�me�than�now.better�with�me�than�now.better�with�me�than�now.better�with�me�than�now.”[[[[

2. Those who are doubting whether to devote themselves to God or not—

[Many there are who, seeing the necessity of serving God, are contriving how they may

do it with the least risk or trouble to themselves. They are thinking to “serve�both�God�serve�both�God�serve�both�God�serve�both�God�

and�Mammon.and�Mammon.and�Mammon.and�Mammon.” But�this�is�impossible,�because�the�two�services�are�opposite�and�But�this�is�impossible,�because�the�two�services�are�opposite�and�But�this�is�impossible,�because�the�two�services�are�opposite�and�But�this�is�impossible,�because�the�two�services�are�opposite�and�

inconsistent.�Let�us�not�however�be�misunderstood.�We�may,�and�must,�fulfil�our�duties�in�inconsistent.�Let�us�not�however�be�misunderstood.�We�may,�and�must,�fulfil�our�duties�in�inconsistent.�Let�us�not�however�be�misunderstood.�We�may,�and�must,�fulfil�our�duties�in�inconsistent.�Let�us�not�however�be�misunderstood.�We�may,�and�must,�fulfil�our�duties�in�

the�world,�yea,�and�fulfil�them�diligently�too:�but�God�alone�must�be�our�Lord�and�the�world,�yea,�and�fulfil�them�diligently�too:�but�God�alone�must�be�our�Lord�and�the�world,�yea,�and�fulfil�them�diligently�too:�but�God�alone�must�be�our�Lord�and�the�world,�yea,�and�fulfil�them�diligently�too:�but�God�alone�must�be�our�Lord�and�

Governor.�He�will�not�accept�such�a�measure�of�our�affection�and�service�as�the�world�will�Governor.�He�will�not�accept�such�a�measure�of�our�affection�and�service�as�the�world�will�Governor.�He�will�not�accept�such�a�measure�of�our�affection�and�service�as�the�world�will�Governor.�He�will�not�accept�such�a�measure�of�our�affection�and�service�as�the�world�will�

deign�to�allow�him;�but�says,deign�to�allow�him;�but�says,deign�to�allow�him;�but�says,deign�to�allow�him;�but�says, “My�son,�give�me�thy�heart,My�son,�give�me�thy�heart,My�son,�give�me�thy�heart,My�son,�give�me�thy�heart,” thy�whole�heart.�Every�interest�thy�whole�heart.�Every�interest�thy�whole�heart.�Every�interest�thy�whole�heart.�Every�interest�

of�ours,�and�every�wish,�must�be�subordinated�to�his�will.�Determine�this�then�with�of�ours,�and�every�wish,�must�be�subordinated�to�his�will.�Determine�this�then�with�of�ours,�and�every�wish,�must�be�subordinated�to�his�will.�Determine�this�then�with�of�ours,�and�every�wish,�must�be�subordinated�to�his�will.�Determine�this�then�with�

yourselves,�that�you�will�be�his,�wholly�and�for�ever.�Let�your�ears�be�bored�to�his�dooryourselves,�that�you�will�be�his,�wholly�and�for�ever.�Let�your�ears�be�bored�to�his�dooryourselves,�that�you�will�be�his,�wholly�and�for�ever.�Let�your�ears�be�bored�to�his�dooryourselves,�that�you�will�be�his,�wholly�and�for�ever.�Let�your�ears�be�bored�to�his�door----

post:�and�let,�not�your�actions�merely,�but�your�very�thoughts,�be�henceforth�kept�in�a�post:�and�let,�not�your�actions�merely,�but�your�very�thoughts,�be�henceforth�kept�in�a�post:�and�let,�not�your�actions�merely,�but�your�very�thoughts,�be�henceforth�kept�in�a�post:�and�let,�not�your�actions�merely,�but�your�very�thoughts,�be�henceforth�kept�in�a�

willing�captivity�to�him.willing�captivity�to�him.willing�captivity�to�him.willing�captivity�to�him. “If�Baal�be�God,�serve�him:�but�if�the�Lord�be�God,�then�serve�If�Baal�be�God,�serve�him:�but�if�the�Lord�be�God,�then�serve�If�Baal�be�God,�serve�him:�but�if�the�Lord�be�God,�then�serve�If�Baal�be�God,�serve�him:�but�if�the�Lord�be�God,�then�serve�

him.him.him.him.”[[[[

3. Those who profess themselves his willing and devoted servants—

[Shew to the world that his service is a reasonable and a delightful service. Let not the

difference between you and others be found merely in some foolish peculiarities, but in

a holy, heavenly conversation. And be not mournful and dejected, as if God were an

hard master; but “serve�him�with�gladness�and�joyfulness�of�heart,serve�him�with�gladness�and�joyfulness�of�heart,serve�him�with�gladness�and�joyfulness�of�heart,serve�him�with�gladness�and�joyfulness�of�heart,” that�all�around�you�that�all�around�you�that�all�around�you�that�all�around�you�

may�see�the�comforts�of�religion,�and�know,�from�what�they�behold�in�you,�that�the�Church�may�see�the�comforts�of�religion,�and�know,�from�what�they�behold�in�you,�that�the�Church�may�see�the�comforts�of�religion,�and�know,�from�what�they�behold�in�you,�that�the�Church�may�see�the�comforts�of�religion,�and�know,�from�what�they�behold�in�you,�that�the�Church�

militant�and�Church�triumphant�are�one;�one�in�occupation,�and�one�in�joy.]militant�and�Church�triumphant�are�one;�one�in�occupation,�and�one�in�joy.]militant�and�Church�triumphant�are�one;�one�in�occupation,�and�one�in�joy.]militant�and�Church�triumphant�are�one;�one�in�occupation,�and�one�in�joy.]

89

17�17�17�17�then�take�an�awl�and�push�it�through�his�then�take�an�awl�and�push�it�through�his�then�take�an�awl�and�push�it�through�his�then�take�an�awl�and�push�it�through�his�

earlobe�into�the�door,�and�he�will�become�your�earlobe�into�the�door,�and�he�will�become�your�earlobe�into�the�door,�and�he�will�become�your�earlobe�into�the�door,�and�he�will�become�your�

servant�for�life.�Do�the�same�for�your�female�servant�for�life.�Do�the�same�for�your�female�servant�for�life.�Do�the�same�for�your�female�servant�for�life.�Do�the�same�for�your�female�

servant.servant.servant.servant.

GILL, "Then thou shall take an awl, and thrust it through his ear unto the door,.... Not of his master's house, but of the sanhedrim, or court of judicature, according to the Targum of Jonathan, before whom he was to be brought, and declare his desire to continue with his master; See Gill on Exo_21:6,

and he shall be thy servant for ever; that is, unto the jubilee, as the same Targum; for then all servants were released, and so Jarchi calls it the ever of jubilee:

and also unto thy maidservant thou shall do likewise; not bore her ear, for, as both Jarchi and Aben Ezra, and others say, she was not to be bored; though some are of opinion that a maidservant who was willing to continue with her master was to be bored as a manservant; but this respects the manner of dismissing her, or letting her go free, when she was not to go empty, but to be liberally furnished and supplied, as a manservant was.

HEBRY 17-18, "The maid-servants, though they were not to have their ears bored if they were disposed to stay, yet, if they went out free, they were to have a gratuity given them; for to this those words refer, Unto thy maid-servant thou shalt do likewise, Deu_15:17. The reasons for this are taken from the law of gratitude. They must do it, 1. In gratitude to God, who had not only brought them out of Egypt (Deu_15:15), but brought them out greatly enriched with the spoils of the Egyptians. Let them not send their servants out empty, for they were not sent empty out of the house of bondage. God's tender care of us and kindness to us oblige us to be careful of, and kind to, those that have a dependence upon us. Thus we must render according to the benefit done unto us. 2. In gratitude to their servants, Deu_15:18. “Grudge not to give him a little out of thy abundance, for he has been worth a double hired servant unto thee. The days of the hireling at most were but three years (Isa_16:14), but he has served thee six years, and, unlike the hired servant, without any wages.” Masters and landlords ought to consider what need they have of, and what ease and advantage they have by, their servants and tenants, and should not only be just but kind to them. To these reasons it is added, as before in this chapter (Deu_15:4, Deu_15:6, Deu_15:10), The Lord they God shall bless thee. Then we may expect family blessings, the springs of family-prosperity, when we make conscience of our

90

duty to our family-relations.

ELLICOTT, "(17) And unto thy maidservant thou shalt do likewise—i.e.,i.e.,i.e.,i.e., “in�in�in�in�

furnishing�her�liberallyfurnishing�her�liberallyfurnishing�her�liberallyfurnishing�her�liberally” (Rashi),�and(Rashi),�and(Rashi),�and(Rashi),�and “possibly�also�in�retaining�her�if�she�will.possibly�also�in�retaining�her�if�she�will.possibly�also�in�retaining�her�if�she�will.possibly�also�in�retaining�her�if�she�will.”

It�must�not�be�supposed�that�this�contradicts�Exodus�It�must�not�be�supposed�that�this�contradicts�Exodus�It�must�not�be�supposed�that�this�contradicts�Exodus�It�must�not�be�supposed�that�this�contradicts�Exodus�21:721:721:721:7,,,, “She�shall�not�go�out�as�She�shall�not�go�out�as�She�shall�not�go�out�as�She�shall�not�go�out�as�

the�menservants�do.the�menservants�do.the�menservants�do.the�menservants�do.” She�shall�not�go�out�according�to�the�going�of�the�menShe�shall�not�go�out�according�to�the�going�of�the�menShe�shall�not�go�out�according�to�the�going�of�the�menShe�shall�not�go�out�according�to�the�going�of�the�men----

servants�(i.e.,�on�the�same�principle).�It�is�not�said,�She�shall�not�go�out�at�all.�The�servants�(i.e.,�on�the�same�principle).�It�is�not�said,�She�shall�not�go�out�at�all.�The�servants�(i.e.,�on�the�same�principle).�It�is�not�said,�She�shall�not�go�out�at�all.�The�servants�(i.e.,�on�the�same�principle).�It�is�not�said,�She�shall�not�go�out�at�all.�The�

exceptions�are�given�in�Exodus�exceptions�are�given�in�Exodus�exceptions�are�given�in�Exodus�exceptions�are�given�in�Exodus�21:821:821:821:8----11111111,�which�see.�The�general�right�of�release�is�,�which�see.�The�general�right�of�release�is�,�which�see.�The�general�right�of�release�is�,�which�see.�The�general�right�of�release�is�

stated�here.�One�difference�(as�stated�by�Rashi)�is�that�women�were�not�liable�to�be�stated�here.�One�difference�(as�stated�by�Rashi)�is�that�women�were�not�liable�to�be�stated�here.�One�difference�(as�stated�by�Rashi)�is�that�women�were�not�liable�to�be�stated�here.�One�difference�(as�stated�by�Rashi)�is�that�women�were�not�liable�to�be�

sold�for�theft�like�men,�but�might�be�sold�by�their�parents�in�infancy.�If�the�girl�were�sold�for�theft�like�men,�but�might�be�sold�by�their�parents�in�infancy.�If�the�girl�were�sold�for�theft�like�men,�but�might�be�sold�by�their�parents�in�infancy.�If�the�girl�were�sold�for�theft�like�men,�but�might�be�sold�by�their�parents�in�infancy.�If�the�girl�were�

not�marriageable�when�the�first�Sabbatical�year�arrived,�she�would�obtain�her�not�marriageable�when�the�first�Sabbatical�year�arrived,�she�would�obtain�her�not�marriageable�when�the�first�Sabbatical�year�arrived,�she�would�obtain�her�not�marriageable�when�the�first�Sabbatical�year�arrived,�she�would�obtain�her�

freedom�absolutely,�because�the�case�contemplated�in�Exodus�freedom�absolutely,�because�the�case�contemplated�in�Exodus�freedom�absolutely,�because�the�case�contemplated�in�Exodus�freedom�absolutely,�because�the�case�contemplated�in�Exodus�21:821:821:821:8----10�10�10�10�could�not�could�not�could�not�could�not�

possibly�arise.�And,�generally,�we�may�suppose�that�the�rights�of�an�unmarried�possibly�arise.�And,�generally,�we�may�suppose�that�the�rights�of�an�unmarried�possibly�arise.�And,�generally,�we�may�suppose�that�the�rights�of�an�unmarried�possibly�arise.�And,�generally,�we�may�suppose�that�the�rights�of�an�unmarried�

female�slave�would�be�the�same�as�those�of�a�man,�to�go�out�free�in�the�seventh�year.�female�slave�would�be�the�same�as�those�of�a�man,�to�go�out�free�in�the�seventh�year.�female�slave�would�be�the�same�as�those�of�a�man,�to�go�out�free�in�the�seventh�year.�female�slave�would�be�the�same�as�those�of�a�man,�to�go�out�free�in�the�seventh�year.�

(See�Jeremiah�(See�Jeremiah�(See�Jeremiah�(See�Jeremiah�34:934:934:934:9.).).).)

PETT,�"This�ceremony�is�paralleled�in�Exodus�PETT,�"This�ceremony�is�paralleled�in�Exodus�PETT,�"This�ceremony�is�paralleled�in�Exodus�PETT,�"This�ceremony�is�paralleled�in�Exodus�21�21�21�21�but�there�it�is�an�official�one�but�there�it�is�an�official�one�but�there�it�is�an�official�one�but�there�it�is�an�official�one�

before�justices.�It�may�in�fact�also�be�so�here,�but�if�it�is�Moses�does�not�mention�it.�before�justices.�It�may�in�fact�also�be�so�here,�but�if�it�is�Moses�does�not�mention�it.�before�justices.�It�may�in�fact�also�be�so�here,�but�if�it�is�Moses�does�not�mention�it.�before�justices.�It�may�in�fact�also�be�so�here,�but�if�it�is�Moses�does�not�mention�it.�

It�may,�however,�be�that�because�he/she�is�an�Israelite�it�could�be�more�informal.�It�may,�however,�be�that�because�he/she�is�an�Israelite�it�could�be�more�informal.�It�may,�however,�be�that�because�he/she�is�an�Israelite�it�could�be�more�informal.�It�may,�however,�be�that�because�he/she�is�an�Israelite�it�could�be�more�informal.�

The�fastening�of�the�ear�to�the�door�represented�him/her�as�becoming�a�member�of�The�fastening�of�the�ear�to�the�door�represented�him/her�as�becoming�a�member�of�The�fastening�of�the�ear�to�the�door�represented�him/her�as�becoming�a�member�of�The�fastening�of�the�ear�to�the�door�represented�him/her�as�becoming�a�member�of�

the�household�for�ever.�He/she�had�been�permanently�adopted�into�the�household.�the�household�for�ever.�He/she�had�been�permanently�adopted�into�the�household.�the�household�for�ever.�He/she�had�been�permanently�adopted�into�the�household.�the�household�for�ever.�He/she�had�been�permanently�adopted�into�the�household.�

All�would�recognise�their�All�would�recognise�their�All�would�recognise�their�All�would�recognise�their�‘attachmentattachmentattachmentattachment’ to�the�household.to�the�household.to�the�household.to�the�household.

18 Do not consider it a hardship to set your

servant free, because their service to you these

six years has been worth twice as much as that

91

of a hired hand. And the Lord your God will

bless you in everything you do.

GILL, "It shall not seem hard to thee when thou sendest him away free from thee,.... He should not grudge him his liberty, nor what he gives to him when he dismisses him:

for he hath been worth a double hired servant to thee in serving thee six years; since a hired servant a man is obliged to pay him wages for his work, besides his food, whereas a bondservant received no wages. Aben Ezra remarks, that this proves that a man might not hire himself for more than three years; or however, whereas a hired servant was sometimes hired for so many years, and this is the longest time of any we read of, a servant serving his master six years, his service must be worth double the service of an hired servant, which at most was but three years:

and the Lord thy God shall bless thee in all thou doest; thus well using thy servants, whether menservants or maidservants.

JAMISON, "he hath been worth a double hired servant to thee — that is, he is entitled to double wages because his service was more advantageous to you, being both without wages and for a length of time, whereas hired servants were engaged yearly (Lev_25:53), or at most for three years (Isa_16:14).

CALVIN, "18.It shall not seem hard unto thee. I have lately observed how

difficult and inconvenient to the Jews was the observance of this law; wherefore

it is not without reason that God reproves their mean and niggardly pride, if

they enfranchised their slaves grudgingly. And, indeed, He first urges them to

obey on the score of justice, and then from the hope of remuneration. For He

reminds them that for six years the slave had earned double the wages of a

hireling, either because his life was more laborious, inasmuch as heavier tasks

are required from slaves than from free-men, who are paid for their work; or

because he had completed twice as long a period as hirelings were wont to be

engaged for. For the Jewish (commentators) (149) infer from this passage, that

three years was the term prescribed for hired servants; and thus they suppose

the six years were counted. But since this is a mere conjecture, I know not

whether my opinion is not more suitable, that for six years their labors had been

twice as profitable as would have been those of a free-man who is not under the

compulsion of a slave;

PETT, "On the other hand if the person opts for freedom, the contract being

ended, the master must not be grudging about it. He has after all performed

double the service of a hired servant (three years - Isaiah 16:14). Or it may mean

92

‘the�equivalent�service�of�a�hired�servantthe�equivalent�service�of�a�hired�servantthe�equivalent�service�of�a�hired�servantthe�equivalent�service�of�a�hired�servant’.�And�the�master�is�promised�that�Yahweh�.�And�the�master�is�promised�that�Yahweh�.�And�the�master�is�promised�that�Yahweh�.�And�the�master�is�promised�that�Yahweh�

will�see�his�generous�attitude�and�bless�him�in�all�he�does.will�see�his�generous�attitude�and�bless�him�in�all�he�does.will�see�his�generous�attitude�and�bless�him�in�all�he�does.will�see�his�generous�attitude�and�bless�him�in�all�he�does.

The point behind all this is the generosity of spirit that must be shown, especially

to fellow-members of the covenant, which will be pleasing to Yahweh, especially

when worshipping at the Central Sanctuary, a matter which Moses now returns

to. It goes along with their having been chosen by Yahweh and redeemed from

bondage.

Not many of us have Habiru bondsmen whom we have to release. But many do

release people who have been working for them for years, and all of us are

sometimes obliged to people for service performed. The principle is that we too

should be generous when the situation ceases.

The Firstborn Animals

19 Set apart for the Lord your God every

firstborn male of your herds and flocks. Do not

put the firstborn of your cows to work, and do

not shear the firstborn of your sheep.

BARNES 19-23, "Compare Exo_13:11 ff. The directions of the preceding legislation (see Num_18:15 ff) are here assumed, with the injunction added, that the animals thus set apart to God Deu_15:19 were not to be used by their owners for their earthly purposes. It is further allowed that firstborn animals which had a blemish should be regarded as exceptions, and instead of being given to God might be used as food Deu_15:21-22. The application of the firstborn of cattle is here directed as in Deu_12:6, Deu_12:17; Deu_14:23 : they are to be consumed in the sacred Feasts at the sanctuary.

GILL, "All the firstling males that come of thy herd, or of thy flock, thou shalt sanctify unto the Lord thy God,.... According to the law in Exo_13:2. See Gill on Exo_13:2; See Gill on Exo_13:12; See Gill on Exo_13:13,

thou shalt do no work with the firstling of thy bullock: as to plough or tread

93

out the corn with it, which were done with other heifers:

nor shear the firstling of thy sheep; nor was the wool shorn of it to be made use of; one of the Jewish canons runs thus,"if any man weave an hand's breadth of the wool of a firstling into cloth, the cloth is to be burnt (l).''

HENRY 19-20, "Here is, 1. A repetition of the law concerning the firstlings of their cattle, that, if they were males, they were to be sanctified to the Lord (Deu_15:19), in remembrance of, and in thankfulness for, the sparing of the first-born of Israel, when the first-born of the Egyptians, both of man and beast, were slain by the destroying angel (Exo_13:2, Exo_13:15); on the eighth day it was to be given to God (Exo_22:30), and to be divided between the priest and the altar, Num_18:17, Num_18:18. 2. An addition to that law, for the further explication of it, directing them what to do with the firstlings, (1.) That were females: “Thou shalt do no work with the female firstlings of the cow, nor shear those of the sheep” (Deu_15:19); of them the learned bishop Patrick understands it. Though the female firstlings were not so entirely sanctified to God as the males, nor so early as at eight days old, yet they were not to be converted by the owners to their own use as the other cattle, but must be offered to God as peace-offerings, or used in a religious feast, at the year's end, Deu_15:20. Thou shalt eat it before the Lord thy God, as directed Deu_12:18

JAMISON, "All the firstling males of thy herd and of thy flock thou shalt sanctify unto the Lord thy God — [See on Exo_13:2]; see Exo_22:30).

thou shalt do not work with the firstling of thy bullock — that is, the second firstlings (see Deu_12:17, Deu_12:18; Deu_14:23).

CALVIN, "19.All the firstling males. Another caution is added, that they should

make no profit of the first-born; for they might have used the labor of the ox in

plowing, or as a beast of burden; they might also have sheared the lambs, and

have afterwards brought a deteriorated animal into the tabernacle. God

commands, therefore, that what was due to Him should be honestly and

absolutely paid. But, if good laws sprang from evil habits, it hence appears with

what audacious greediness men have ever been led away to wicked gains, since it

was necessary that they should be prohibited by an express edict from seeking to

enrich themselves at God’s expense. Wherefore, it is not to be wondered at that

men are acute and sagacious in cheating each other, since they by no means

hesitate to deceive God by wicked artifices.

COFFMAN, "Here again we have one of those "alleged contradictions" which

are such a delight to critics. "In Numbers 18:15-18, the firstlings are the privilege

of the priests, and here they are to be eaten by the owner and his household

annually at the central sanctuary."[22] Scott stated that these two positions "are

irreconcilable."[23] All such views vanish in the simple truth that the Jews had

two kinds of firstlings. Haley quotes a number of scholars such as Michaelis,

Jahn, and Davidson, all of whom affirm the existence of this second class of

94

firstlings, this second kind "denoting the animals next in age to those belonging

to the sacerdotal salary. Thus, the firstlings referred to here were additional to

those mentioned in the previous three books of the Pentateuch."[24] There is also

the possibility that it had become customary for the priests receiving the

firstlings as their privilege to invite the owner and his family to share the feast

provided. When it is remembered that the firstlings of a large herd or flock could

easily run in to dozens or even hundreds of animals, this latter explanation is

actually all that is needed.

It was forbidden to the owner that he should either use the firstlings for work, as

in threshing, plowing, etc., or that he should shear the firstlings of the flock. That

which belonged to the Lord was wholly his.

In the matter of blemished animals, they could not be sacrificed, but were to be

eaten like any other animals slain for food, such as the gazelle or the hart. Only

the proviso regarding the blood was to be carefully observed.

COKE, "Ver. 19. Thou shalt do no work with the firstling of thy bullock, &c.—

This�would�be�better�rendered,�with�the�firstling�of�thy�herd.�Beside�the�firstling�This�would�be�better�rendered,�with�the�firstling�of�thy�herd.�Beside�the�firstling�This�would�be�better�rendered,�with�the�firstling�of�thy�herd.�Beside�the�firstling�This�would�be�better�rendered,�with�the�firstling�of�thy�herd.�Beside�the�firstling�

males,�which�were�given�to�the�priests,�there�were�firstling�females,�which�were�first�males,�which�were�given�to�the�priests,�there�were�firstling�females,�which�were�first�males,�which�were�given�to�the�priests,�there�were�firstling�females,�which�were�first�males,�which�were�given�to�the�priests,�there�were�firstling�females,�which�were�first�

offered�as�peaceoffered�as�peaceoffered�as�peaceoffered�as�peace----offerings�to�God,�and�then,�after�the�priest�had�his�share,�the�offerings�to�God,�and�then,�after�the�priest�had�his�share,�the�offerings�to�God,�and�then,�after�the�priest�had�his�share,�the�offerings�to�God,�and�then,�after�the�priest�had�his�share,�the�

owner�feasted�upon�the�rest�with�his�friends.�See�the�next�verse.�Le�Clerc,�however,�owner�feasted�upon�the�rest�with�his�friends.�See�the�next�verse.�Le�Clerc,�however,�owner�feasted�upon�the�rest�with�his�friends.�See�the�next�verse.�Le�Clerc,�however,�owner�feasted�upon�the�rest�with�his�friends.�See�the�next�verse.�Le�Clerc,�however,�

takes�firstling�here,�as�in�other�places,�in�a�figurative�sense,�for�the�prime�or�select�takes�firstling�here,�as�in�other�places,�in�a�figurative�sense,�for�the�prime�or�select�takes�firstling�here,�as�in�other�places,�in�a�figurative�sense,�for�the�prime�or�select�takes�firstling�here,�as�in�other�places,�in�a�figurative�sense,�for�the�prime�or�select�

cattle;�such�as�were�only�fit�to�be�offered�to�God.�The�original�word,�rendered�in�the�cattle;�such�as�were�only�fit�to�be�offered�to�God.�The�original�word,�rendered�in�the�cattle;�such�as�were�only�fit�to�be�offered�to�God.�The�original�word,�rendered�in�the�cattle;�such�as�were�only�fit�to�be�offered�to�God.�The�original�word,�rendered�in�the�

latter�clause�shear,�as�Calmet�observes,�signifies�to�pluck�off:�and�Varro�tells�us,�this�latter�clause�shear,�as�Calmet�observes,�signifies�to�pluck�off:�and�Varro�tells�us,�this�latter�clause�shear,�as�Calmet�observes,�signifies�to�pluck�off:�and�Varro�tells�us,�this�latter�clause�shear,�as�Calmet�observes,�signifies�to�pluck�off:�and�Varro�tells�us,�this�

was�the�method�of�fleecing�sheep�before�that�of�shearing�was�found�out.�Prius�lanae�was�the�method�of�fleecing�sheep�before�that�of�shearing�was�found�out.�Prius�lanae�was�the�method�of�fleecing�sheep�before�that�of�shearing�was�found�out.�Prius�lanae�was�the�method�of�fleecing�sheep�before�that�of�shearing�was�found�out.�Prius�lanae�

vulsuram,�quam�tonsuram�inventam;�and�Pliny�assures�us,�that�the�same�custom�still�vulsuram,�quam�tonsuram�inventam;�and�Pliny�assures�us,�that�the�same�custom�still�vulsuram,�quam�tonsuram�inventam;�and�Pliny�assures�us,�that�the�same�custom�still�vulsuram,�quam�tonsuram�inventam;�and�Pliny�assures�us,�that�the�same�custom�still�

subsisted�in�his�time,�lib.�subsisted�in�his�time,�lib.�subsisted�in�his�time,�lib.�subsisted�in�his�time,�lib.�8888:�cap.�:�cap.�:�cap.�:�cap.�48484848....

REFLECTIONS.—1111st,�Every�seventh�year�the�servants�who�had�sold�themselves,�st,�Every�seventh�year�the�servants�who�had�sold�themselves,�st,�Every�seventh�year�the�servants�who�had�sold�themselves,�st,�Every�seventh�year�the�servants�who�had�sold�themselves,�

&c.�were�discharged.�Note;�God's�spiritual�Israel�are�called�to�liberty;�and�though�&c.�were�discharged.�Note;�God's�spiritual�Israel�are�called�to�liberty;�and�though�&c.�were�discharged.�Note;�God's�spiritual�Israel�are�called�to�liberty;�and�though�&c.�were�discharged.�Note;�God's�spiritual�Israel�are�called�to�liberty;�and�though�

their�ear�is�bored�to�serve�their�divine�Master�for�ever,�yet�his�service�is�their�happy�their�ear�is�bored�to�serve�their�divine�Master�for�ever,�yet�his�service�is�their�happy�their�ear�is�bored�to�serve�their�divine�Master�for�ever,�yet�his�service�is�their�happy�their�ear�is�bored�to�serve�their�divine�Master�for�ever,�yet�his�service�is�their�happy�

freedom.freedom.freedom.freedom.—If�a�servant�was�discharged,�he�must�not�be�sent�away�empty,�but�If�a�servant�was�discharged,�he�must�not�be�sent�away�empty,�but�If�a�servant�was�discharged,�he�must�not�be�sent�away�empty,�but�If�a�servant�was�discharged,�he�must�not�be�sent�away�empty,�but�

supplied,�according�to�his�master's�abilities,�with�the�means�to�procure�himself�a�supplied,�according�to�his�master's�abilities,�with�the�means�to�procure�himself�a�supplied,�according�to�his�master's�abilities,�with�the�means�to�procure�himself�a�supplied,�according�to�his�master's�abilities,�with�the�means�to�procure�himself�a�

future�livelihood.�Note;�If�our�Master�in�heaven�has�been�kind�to�us,�in�filling�our�future�livelihood.�Note;�If�our�Master�in�heaven�has�been�kind�to�us,�in�filling�our�future�livelihood.�Note;�If�our�Master�in�heaven�has�been�kind�to�us,�in�filling�our�future�livelihood.�Note;�If�our�Master�in�heaven�has�been�kind�to�us,�in�filling�our�

95

cup�with�affluence,�it�is�but�reasonable�that�we�should�shew�kindness�to�our�poor�cup�with�affluence,�it�is�but�reasonable�that�we�should�shew�kindness�to�our�poor�cup�with�affluence,�it�is�but�reasonable�that�we�should�shew�kindness�to�our�poor�cup�with�affluence,�it�is�but�reasonable�that�we�should�shew�kindness�to�our�poor�

tenants�and�servants,�that�so�they�may�be�made�happy�in�our�service.tenants�and�servants,�that�so�they�may�be�made�happy�in�our�service.tenants�and�servants,�that�so�they�may�be�made�happy�in�our�service.tenants�and�servants,�that�so�they�may�be�made�happy�in�our�service.

2nd, We are now delivered from the burdensome rites of the ceremonial law; and

all ceremonial distinctions have ceased: but one obligation remains perpetual,

that we should offer up ourselves, as first-fruits, to God and to the Lamb, to be

living sacrifices, employed in his work, and devoted to his glory.

ELLICOTT, "(19) All the firstling males. . . . thou shalt sanctify—i.e.,�recognise�i.e.,�recognise�i.e.,�recognise�i.e.,�recognise�

them�as�the�property�of�Jehovah�by�not�using�them�for�ordinary�purposes.�In�them�as�the�property�of�Jehovah�by�not�using�them�for�ordinary�purposes.�In�them�as�the�property�of�Jehovah�by�not�using�them�for�ordinary�purposes.�In�them�as�the�property�of�Jehovah�by�not�using�them�for�ordinary�purposes.�In�

Leviticus�Leviticus�Leviticus�Leviticus�27:26�27:26�27:26�27:26�we�read,we�read,we�read,we�read, “No�man�shall�sanctify�itNo�man�shall�sanctify�itNo�man�shall�sanctify�itNo�man�shall�sanctify�it”—i.e.,�shall�make�it�the�subject�of�i.e.,�shall�make�it�the�subject�of�i.e.,�shall�make�it�the�subject�of�i.e.,�shall�make�it�the�subject�of�

a�special�vow�or�dedication,�because�it�already�belongs�to�Jehovah.�This�is�the�only�a�special�vow�or�dedication,�because�it�already�belongs�to�Jehovah.�This�is�the�only�a�special�vow�or�dedication,�because�it�already�belongs�to�Jehovah.�This�is�the�only�a�special�vow�or�dedication,�because�it�already�belongs�to�Jehovah.�This�is�the�only�

interpretation�consistent�with�the�context�in�Leviticus;�for�Deuteronomy�interpretation�consistent�with�the�context�in�Leviticus;�for�Deuteronomy�interpretation�consistent�with�the�context�in�Leviticus;�for�Deuteronomy�interpretation�consistent�with�the�context�in�Leviticus;�for�Deuteronomy�27�27�27�27�deals�deals�deals�deals�

entirely�withentirely�withentirely�withentirely�with “voluntaryvoluntaryvoluntaryvoluntary” offerings,�which�are�in�a�sense�outside�the�Law.�(See�offerings,�which�are�in�a�sense�outside�the�Law.�(See�offerings,�which�are�in�a�sense�outside�the�Law.�(See�offerings,�which�are�in�a�sense�outside�the�Law.�(See�

Notes�at�the�commencement�of�Deuteronomy�Notes�at�the�commencement�of�Deuteronomy�Notes�at�the�commencement�of�Deuteronomy�Notes�at�the�commencement�of�Deuteronomy�28282828,�,�,�,�29292929).).).).

BENSON, "Deuteronomy 15:19-20. All the firstling males thou shalt sanctify —

Giving�them�to�God�on�the�eighth�day.�And�thou�shalt�do�no�work�with�the�female�Giving�them�to�God�on�the�eighth�day.�And�thou�shalt�do�no�work�with�the�female�Giving�them�to�God�on�the�eighth�day.�And�thou�shalt�do�no�work�with�the�female�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�firstlings�of�the�cow,�nor�shear�those�of�the�sheep.�Even�these�must�be�offered�to�firstlings�of�the�cow,�nor�shear�those�of�the�sheep.�Even�these�must�be�offered�to�firstlings�of�the�cow,�nor�shear�those�of�the�sheep.�Even�these�must�be�offered�to�

God�as�peaceGod�as�peaceGod�as�peaceGod�as�peace----offerings,�or�used�in�a�religious�feast.�Year�by�yearofferings,�or�used�in�a�religious�feast.�Year�by�yearofferings,�or�used�in�a�religious�feast.�Year�by�yearofferings,�or�used�in�a�religious�feast.�Year�by�year — Namely,�in�the�Namely,�in�the�Namely,�in�the�Namely,�in�the�

solemn�feasts,�which�returned�upon�them�every�yearsolemn�feasts,�which�returned�upon�them�every�yearsolemn�feasts,�which�returned�upon�them�every�yearsolemn�feasts,�which�returned�upon�them�every�year

PETT, "Verses 19-23

The Consumption of the Firstborn Males in Worship Before Yahweh

(Deuteronomy 15:19-23).

Moses now reintroduces the firstborn males. These are Yahweh’s�because�He�s�because�He�s�because�He�s�because�He�

spared�them�on�the�night�of�the�Passover�and�they�must�therefore�be�sacrificed�to�spared�them�on�the�night�of�the�Passover�and�they�must�therefore�be�sacrificed�to�spared�them�on�the�night�of�the�Passover�and�they�must�therefore�be�sacrificed�to�spared�them�on�the�night�of�the�Passover�and�they�must�therefore�be�sacrificed�to�

Him,�with�the�meat�originally�going�to�the�priests.�They�can�therefore�actually�Him,�with�the�meat�originally�going�to�the�priests.�They�can�therefore�actually�Him,�with�the�meat�originally�going�to�the�priests.�They�can�therefore�actually�Him,�with�the�meat�originally�going�to�the�priests.�They�can�therefore�actually�

represent�poor�people�and�bondsmen�before�Yahweh,�for�they�represented�the�represent�poor�people�and�bondsmen�before�Yahweh,�for�they�represented�the�represent�poor�people�and�bondsmen�before�Yahweh,�for�they�represented�the�represent�poor�people�and�bondsmen�before�Yahweh,�for�they�represented�the�

firstborn�who�were�spared�in�Egypt�who�were�in�such�a�situation�(Exodus�firstborn�who�were�spared�in�Egypt�who�were�in�such�a�situation�(Exodus�firstborn�who�were�spared�in�Egypt�who�were�in�such�a�situation�(Exodus�firstborn�who�were�spared�in�Egypt�who�were�in�such�a�situation�(Exodus�13:213:213:213:2;�;�;�;�

Exodus�Exodus�Exodus�Exodus�13:1113:1113:1113:11----16161616),�thus�they�fit�very�suitably�here�in�a�context�of),�thus�they�fit�very�suitably�here�in�a�context�of),�thus�they�fit�very�suitably�here�in�a�context�of),�thus�they�fit�very�suitably�here�in�a�context�of ‘the�poorthe�poorthe�poorthe�poor’.�And�in�.�And�in�.�And�in�.�And�in�

eating�them�before�Yahweh,�along�with�their�servants�and�bondservants,�the�people�eating�them�before�Yahweh,�along�with�their�servants�and�bondservants,�the�people�eating�them�before�Yahweh,�along�with�their�servants�and�bondservants,�the�people�eating�them�before�Yahweh,�along�with�their�servants�and�bondservants,�the�people�

96

will�be�assuring�Him�that�they�are�being�generous�to�the�poor�and�to�those�of�their�will�be�assuring�Him�that�they�are�being�generous�to�the�poor�and�to�those�of�their�will�be�assuring�Him�that�they�are�being�generous�to�the�poor�and�to�those�of�their�will�be�assuring�Him�that�they�are�being�generous�to�the�poor�and�to�those�of�their�

brothers�who�experience�bondage,�as�well�as�rejoicing�in�their�own�deliverance.brothers�who�experience�bondage,�as�well�as�rejoicing�in�their�own�deliverance.brothers�who�experience�bondage,�as�well�as�rejoicing�in�their�own�deliverance.brothers�who�experience�bondage,�as�well�as�rejoicing�in�their�own�deliverance.

For fuller details with respect to firstborn males see also Exodus 34:19-20;

Numbers 18:15-18; Leviticus 27:26-27. A ‘firstbornfirstbornfirstbornfirstborn’ (bechor)�from�this�point�of�(bechor)�from�this�point�of�(bechor)�from�this�point�of�(bechor)�from�this�point�of�

view�is�the�first�male�youngview�is�the�first�male�youngview�is�the�first�male�youngview�is�the�first�male�young ‘that�opened�the�wombthat�opened�the�wombthat�opened�the�wombthat�opened�the�womb’ born�to�cattle,�sheep�or�goats.�born�to�cattle,�sheep�or�goats.�born�to�cattle,�sheep�or�goats.�born�to�cattle,�sheep�or�goats.�

OtherOtherOtherOther ‘firstlingfirstlingfirstlingfirstling’ males,�born�first�in�a�new�season�but�not�firstborn,�together�with�males,�born�first�in�a�new�season�but�not�firstborn,�together�with�males,�born�first�in�a�new�season�but�not�firstborn,�together�with�males,�born�first�in�a�new�season�but�not�firstborn,�together�with�

firstling�females�born�first�in�a�new�season,�or�being�actually�firstborn�but�females,�firstling�females�born�first�in�a�new�season,�or�being�actually�firstborn�but�females,�firstling�females�born�first�in�a�new�season,�or�being�actually�firstborn�but�females,�firstling�females�born�first�in�a�new�season,�or�being�actually�firstborn�but�females,�

could�be�firstfruits�(Exodus�could�be�firstfruits�(Exodus�could�be�firstfruits�(Exodus�could�be�firstfruits�(Exodus�22:3022:3022:3022:30).�Still�others�would�be�included�within�the�tithing�).�Still�others�would�be�included�within�the�tithing�).�Still�others�would�be�included�within�the�tithing�).�Still�others�would�be�included�within�the�tithing�

system�whereby�one�out�of�ten�who�went�under�the�rod�were�Yahwehsystem�whereby�one�out�of�ten�who�went�under�the�rod�were�Yahwehsystem�whereby�one�out�of�ten�who�went�under�the�rod�were�Yahwehsystem�whereby�one�out�of�ten�who�went�under�the�rod�were�Yahweh’s�(Leviticus�s�(Leviticus�s�(Leviticus�s�(Leviticus�

27:3227:3227:3227:32----33333333).�How�these�three�interrelated�is�not�made�clear,�but�would�have�been�well�).�How�these�three�interrelated�is�not�made�clear,�but�would�have�been�well�).�How�these�three�interrelated�is�not�made�clear,�but�would�have�been�well�).�How�these�three�interrelated�is�not�made�clear,�but�would�have�been�well�

known�to�the�priests�and�Levites.�(Deuteronomy�known�to�the�priests�and�Levites.�(Deuteronomy�known�to�the�priests�and�Levites.�(Deuteronomy�known�to�the�priests�and�Levites.�(Deuteronomy�12:612:612:612:6;�Deuteronomy�;�Deuteronomy�;�Deuteronomy�;�Deuteronomy�12:17�12:17�12:17�12:17�are�are�are�are�

feminine�and�presumably�refer�to�firstlings�and�not�male�firstborn).feminine�and�presumably�refer�to�firstlings�and�not�male�firstborn).feminine�and�presumably�refer�to�firstlings�and�not�male�firstborn).feminine�and�presumably�refer�to�firstlings�and�not�male�firstborn).

Analysis in the words of Moses:

a All the firstborn males that are born of your herd and of your flock you

shall sanctify to Yahweh your God (Deuteronomy 15:19 a).

b You shall do no work with the firstborn of your herd, nor shear the

firstling of your flock, you shall eat it before Yahweh your God year by year in

the place which Yahweh shall choose, you and your household (Deuteronomy

15:19-20).

b And if it have any blemish, as if it be lame or blind, any ill blemish

whatsoever, you shall not sacrifice it to Yahweh your God, you shall eat it within

your gates, the unclean and the clean shall eat it alike, as the gazelle, and as the

hart (Deuteronomy 15:21-22).

a Only you shall not eat its blood, you shall pour it out on the ground as

water (Deuteronomy 15:23).

Note that in ‘aaaa’ the�firstborn�males�are�set�apart�in�holiness�to�Yahweh,�and�in�the�the�firstborn�males�are�set�apart�in�holiness�to�Yahweh,�and�in�the�the�firstborn�males�are�set�apart�in�holiness�to�Yahweh,�and�in�the�the�firstborn�males�are�set�apart�in�holiness�to�Yahweh,�and�in�the�

parallel�the�blood�is�especially�set�apart�to�Yahweh.�Inparallel�the�blood�is�especially�set�apart�to�Yahweh.�Inparallel�the�blood�is�especially�set�apart�to�Yahweh.�Inparallel�the�blood�is�especially�set�apart�to�Yahweh.�In ‘bbbb’ itsitsitsits ‘unblemished�stateunblemished�stateunblemished�stateunblemished�state’

must�be�preserved�by�not�working�with�it�or�shearing�it�and�it�must�be�eaten�before�must�be�preserved�by�not�working�with�it�or�shearing�it�and�it�must�be�eaten�before�must�be�preserved�by�not�working�with�it�or�shearing�it�and�it�must�be�eaten�before�must�be�preserved�by�not�working�with�it�or�shearing�it�and�it�must�be�eaten�before�

97

Yahweh�their�God�in�the�place�which�He�chooses,�and�in�the�parallel�if�it�is�Yahweh�their�God�in�the�place�which�He�chooses,�and�in�the�parallel�if�it�is�Yahweh�their�God�in�the�place�which�He�chooses,�and�in�the�parallel�if�it�is�Yahweh�their�God�in�the�place�which�He�chooses,�and�in�the�parallel�if�it�is�

blemished�they�may�eat�it�in�their�cities�and�not�sacrifice�it�to�Yahweh�their�God.blemished�they�may�eat�it�in�their�cities�and�not�sacrifice�it�to�Yahweh�their�God.blemished�they�may�eat�it�in�their�cities�and�not�sacrifice�it�to�Yahweh�their�God.blemished�they�may�eat�it�in�their�cities�and�not�sacrifice�it�to�Yahweh�their�God.

Deuteronomy 15:19

‘All the firstborn males that are born of your herd and of your flock you shall

sanctify to Yahweh your God. You shall do no work with the firstborn of your

herd, nor shear the firstling of your flock.’

The�recognised�responsibility�is�reasserted�here.�All�the�firstborn�males�born�to�The�recognised�responsibility�is�reasserted�here.�All�the�firstborn�males�born�to�The�recognised�responsibility�is�reasserted�here.�All�the�firstborn�males�born�to�The�recognised�responsibility�is�reasserted�here.�All�the�firstborn�males�born�to�

herd�or�flock,�that�is�the�first�male�young�that�opened�their�womb,�were�to�be�seen�herd�or�flock,�that�is�the�first�male�young�that�opened�their�womb,�were�to�be�seen�herd�or�flock,�that�is�the�first�male�young�that�opened�their�womb,�were�to�be�seen�herd�or�flock,�that�is�the�first�male�young�that�opened�their�womb,�were�to�be�seen�

as�holy�to�Yahweh,�being�separated�off�for�Him�so�that�they�could�be�taken�to�the�as�holy�to�Yahweh,�being�separated�off�for�Him�so�that�they�could�be�taken�to�the�as�holy�to�Yahweh,�being�separated�off�for�Him�so�that�they�could�be�taken�to�the�as�holy�to�Yahweh,�being�separated�off�for�Him�so�that�they�could�be�taken�to�the�

place�where�Yahweh�had�chosen�to�dwell,�to�be�presented�to�Him.�And�they�were�place�where�Yahweh�had�chosen�to�dwell,�to�be�presented�to�Him.�And�they�were�place�where�Yahweh�had�chosen�to�dwell,�to�be�presented�to�Him.�And�they�were�place�where�Yahweh�had�chosen�to�dwell,�to�be�presented�to�Him.�And�they�were�

so�seriouslyso�seriouslyso�seriouslyso�seriously ‘holyholyholyholy’ (separated�off�to�Yahweh�as�His)�that�no�personal�advantage�was�(separated�off�to�Yahweh�as�His)�that�no�personal�advantage�was�(separated�off�to�Yahweh�as�His)�that�no�personal�advantage�was�(separated�off�to�Yahweh�as�His)�that�no�personal�advantage�was�

to�be�taken�of�them.�No�work�must�be�done�with�them�and�they�were�not�to�be�to�be�taken�of�them.�No�work�must�be�done�with�them�and�they�were�not�to�be�to�be�taken�of�them.�No�work�must�be�done�with�them�and�they�were�not�to�be�to�be�taken�of�them.�No�work�must�be�done�with�them�and�they�were�not�to�be�

sheared.�They�must�be�kept�pure�from�earthly�activity.�They�were�Yahwehsheared.�They�must�be�kept�pure�from�earthly�activity.�They�were�Yahwehsheared.�They�must�be�kept�pure�from�earthly�activity.�They�were�Yahwehsheared.�They�must�be�kept�pure�from�earthly�activity.�They�were�Yahweh’s�right�s�right�s�right�s�right�

from�the�start�and�were�to�be�treated�as�such.�They�were�in�total�contrast�with�the�from�the�start�and�were�to�be�treated�as�such.�They�were�in�total�contrast�with�the�from�the�start�and�were�to�be�treated�as�such.�They�were�in�total�contrast�with�the�from�the�start�and�were�to�be�treated�as�such.�They�were�in�total�contrast�with�the�

poor�and�the�bondspeople�who�both�had�to�work,�and�metaphorically�could�bepoor�and�the�bondspeople�who�both�had�to�work,�and�metaphorically�could�bepoor�and�the�bondspeople�who�both�had�to�work,�and�metaphorically�could�bepoor�and�the�bondspeople�who�both�had�to�work,�and�metaphorically�could�be

‘fleecedfleecedfleecedfleeced’.�But�those�who�ate�the�firstborn�would�remember�what�they�themselves�.�But�those�who�ate�the�firstborn�would�remember�what�they�themselves�.�But�those�who�ate�the�firstborn�would�remember�what�they�themselves�.�But�those�who�ate�the�firstborn�would�remember�what�they�themselves�

had�been�and�how�Yahweh�had�spared�their�firstborns�and�would�behave�rightly�to�had�been�and�how�Yahweh�had�spared�their�firstborns�and�would�behave�rightly�to�had�been�and�how�Yahweh�had�spared�their�firstborns�and�would�behave�rightly�to�had�been�and�how�Yahweh�had�spared�their�firstborns�and�would�behave�rightly�to�

the�poor.the�poor.the�poor.the�poor.

Exodus 22:30 says that the firstborn must be given to Yahweh on the eighth day

as soon as they were weaned. They were then ‘made�holymade�holymade�holymade�holy’.�From�that�point�on�.�From�that�point�on�.�From�that�point�on�.�From�that�point�on�

they�were�separated�off�as�Yahwehthey�were�separated�off�as�Yahwehthey�were�separated�off�as�Yahwehthey�were�separated�off�as�Yahweh’s.�That�is�why�they�were�not�to�be�worked�or�s.�That�is�why�they�were�not�to�be�worked�or�s.�That�is�why�they�were�not�to�be�worked�or�s.�That�is�why�they�were�not�to�be�worked�or�

sheared.�Leviticus�sheared.�Leviticus�sheared.�Leviticus�sheared.�Leviticus�27:2627:2627:2627:26----27�27�27�27�stresses�that�they�could�not�be�sanctified�by�man.�This�stresses�that�they�could�not�be�sanctified�by�man.�This�stresses�that�they�could�not�be�sanctified�by�man.�This�stresses�that�they�could�not�be�sanctified�by�man.�This�

was�because�as�they�already�belonged�to�Yahweh�and�were�therefore�already�was�because�as�they�already�belonged�to�Yahweh�and�were�therefore�already�was�because�as�they�already�belonged�to�Yahweh�and�were�therefore�already�was�because�as�they�already�belonged�to�Yahweh�and�were�therefore�already�

sanctified�they�could�not�be�further�sanctified�so�as�to�make�them�a�freewill�gift�or�sanctified�they�could�not�be�further�sanctified�so�as�to�make�them�a�freewill�gift�or�sanctified�they�could�not�be�further�sanctified�so�as�to�make�them�a�freewill�gift�or�sanctified�they�could�not�be�further�sanctified�so�as�to�make�them�a�freewill�gift�or�

in�respect�of�an�oath.�They�were�already�Yahwehin�respect�of�an�oath.�They�were�already�Yahwehin�respect�of�an�oath.�They�were�already�Yahwehin�respect�of�an�oath.�They�were�already�Yahweh’s.�Numbers�s.�Numbers�s.�Numbers�s.�Numbers�18:1518:1518:1518:15----18�18�18�18�declares�that�declares�that�declares�that�declares�that�

when�offered�on�the�altar�the�flesh�was�to�be�the�priests.�They�were�at�their�when�offered�on�the�altar�the�flesh�was�to�be�the�priests.�They�were�at�their�when�offered�on�the�altar�the�flesh�was�to�be�the�priests.�They�were�at�their�when�offered�on�the�altar�the�flesh�was�to�be�the�priests.�They�were�at�their�

disposal.�It�was�thus�probably�due�to�expanding�herds�and�flocks�and�their�disposal.�It�was�thus�probably�due�to�expanding�herds�and�flocks�and�their�disposal.�It�was�thus�probably�due�to�expanding�herds�and�flocks�and�their�disposal.�It�was�thus�probably�due�to�expanding�herds�and�flocks�and�their�

subsequent�fruitfulness�that�the�level�of�meat�available�became�so�large�that�the�subsequent�fruitfulness�that�the�level�of�meat�available�became�so�large�that�the�subsequent�fruitfulness�that�the�level�of�meat�available�became�so�large�that�the�subsequent�fruitfulness�that�the�level�of�meat�available�became�so�large�that�the�

98

priests�made�much�of�it�available�to�those�households�which�brought�them�to�the�priests�made�much�of�it�available�to�those�households�which�brought�them�to�the�priests�made�much�of�it�available�to�those�households�which�brought�them�to�the�priests�made�much�of�it�available�to�those�households�which�brought�them�to�the�

Central�Sanctuary,�for�none�who�were�clean�and�were�there�to�worshipCentral�Sanctuary,�for�none�who�were�clean�and�were�there�to�worshipCentral�Sanctuary,�for�none�who�were�clean�and�were�there�to�worshipCentral�Sanctuary,�for�none�who�were�clean�and�were�there�to�worship ‘before�before�before�before�

YahwehYahwehYahwehYahweh’ were�anywhere�forbidden�to�eat�of�the�firstborns.�As�Yahwehwere�anywhere�forbidden�to�eat�of�the�firstborns.�As�Yahwehwere�anywhere�forbidden�to�eat�of�the�firstborns.�As�Yahwehwere�anywhere�forbidden�to�eat�of�the�firstborns.�As�Yahweh’s�people�s�people�s�people�s�people�

they�were�holy�and�could�thus�partake�of�holy�things�of�this�level�of�holiness.they�were�holy�and�could�thus�partake�of�holy�things�of�this�level�of�holiness.they�were�holy�and�could�thus�partake�of�holy�things�of�this�level�of�holiness.they�were�holy�and�could�thus�partake�of�holy�things�of�this�level�of�holiness.

HAWKER, "Verses 19-22

Here is a repetition of the law concerning the redemption of the firstlings of the

flock. See Exodus 13:2; Exo_13:15. But let not the Reader overlook the grand

object intended from it. JESUS is the first-born among many brethren. He was

devoted to the LORD'S service from the womb. And how highly expedient was it

that his holiness and immaculate purity should be represented by an

unblemished offering. Reader! GOD the HOLY GHOST give you and me grace,

that our poor offerings may all be brought with an eye to JESUS! Malachi

1:13-14.

LANGE 19-23, " Deuteronomy 15:19-23. Comp. Introd. § 4, i19. Although the

first-born have been named already, Deuteronomy 12:6; Deuteronomy 12:17;

Deuteronomy 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 ( Exodus 13:15) the

first-born of Israel were kept alive ( Numbers 3:13; Numbers 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, Deuteronomy 15:19 : thou shalt sanctify to

Jehovah, Deuteronomy 5:12, Hence also עבד 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. Deuteronomy 15:20. Comp. Deuteronomy 14:23.—Eat,�Eat,�Eat,�Eat,�

namely�with�the�priests,�to�whom�the�firstnamely�with�the�priests,�to�whom�the�firstnamely�with�the�priests,�to�whom�the�firstnamely�with�the�priests,�to�whom�the�first----born�belonged,�Numbers�born�belonged,�Numbers�born�belonged,�Numbers�born�belonged,�Numbers�18:1818:1818:1818:18.�.�.�.�

(Hengstenberg:�The�eating�of�the�first(Hengstenberg:�The�eating�of�the�first(Hengstenberg:�The�eating�of�the�first(Hengstenberg:�The�eating�of�the�first----born�was�granted�to�the�offerer�as�such�born�was�granted�to�the�offerer�as�such�born�was�granted�to�the�offerer�as�such�born�was�granted�to�the�offerer�as�such�

(�Exodus�(�Exodus�(�Exodus�(�Exodus�13:1513:1513:1513:15),�because�the�first),�because�the�first),�because�the�first),�because�the�first----born�belonged�to�the�born�belonged�to�the�born�belonged�to�the�born�belonged�to�theְׁשָלִמים�.—Authen.�II.�Authen.�II.�Authen.�II.�Authen.�II.�406�406�406�406�sq.�sq.�sq.�sq.�

Others:�the�discourse�treats�of�the�female�firstOthers:�the�discourse�treats�of�the�female�firstOthers:�the�discourse�treats�of�the�female�firstOthers:�the�discourse�treats�of�the�female�first----born.�Others:�of�a�second�firstborn.�Others:�of�a�second�firstborn.�Others:�of�a�second�firstborn.�Others:�of�a�second�first----born�born�born�born�

(!).�Others:�of�the�young�animal,�the�best,�the�youngest.)(!).�Others:�of�the�young�animal,�the�best,�the�youngest.)(!).�Others:�of�the�young�animal,�the�best,�the�youngest.)(!).�Others:�of�the�young�animal,�the�best,�the�youngest.)—[The�apparent�[The�apparent�[The�apparent�[The�apparent�

inconsistency�between�this�passage,�which�not�only�allows,�but�directs,�that�the�inconsistency�between�this�passage,�which�not�only�allows,�but�directs,�that�the�inconsistency�between�this�passage,�which�not�only�allows,�but�directs,�that�the�inconsistency�between�this�passage,�which�not�only�allows,�but�directs,�that�the�

99

offerers�should�partake�of�the�victims,�and�that�in�Numbers�offerers�should�partake�of�the�victims,�and�that�in�Numbers�offerers�should�partake�of�the�victims,�and�that�in�Numbers�offerers�should�partake�of�the�victims,�and�that�in�Numbers�18:1818:1818:1818:18,�which�assigns�the�,�which�assigns�the�,�which�assigns�the�,�which�assigns�the�

firstling�to�the�priests,�is�discussed�in�the�introduction.�If�the�firstlings�were�only�firstling�to�the�priests,�is�discussed�in�the�introduction.�If�the�firstlings�were�only�firstling�to�the�priests,�is�discussed�in�the�introduction.�If�the�firstlings�were�only�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�partly�given�to�the�priests,�then�of�course�there�would�be�no�inconsistency,�since�the�partly�given�to�the�priests,�then�of�course�there�would�be�no�inconsistency,�since�the�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�Numbers�offerer�would�have�the�remaining�portions.�But�if,�as�the�words�in�Numbers�offerer�would�have�the�remaining�portions.�But�if,�as�the�words�in�Numbers�offerer�would�have�the�remaining�portions.�But�if,�as�the�words�in�Numbers�18:18�18:18�18:18�18:18�

seem�to�imply,�the�whole�was�assigned�to�the�priests,�then�the�right�here�given�to�the�seem�to�imply,�the�whole�was�assigned�to�the�priests,�then�the�right�here�given�to�the�seem�to�imply,�the�whole�was�assigned�to�the�priests,�then�the�right�here�given�to�the�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�offerer�is�grounded�in�the�force�of�a�custom�which�was�originally�provided�for�in�the�offerer�is�grounded�in�the�force�of�a�custom�which�was�originally�provided�for�in�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�ritual�of�the�sacrifice,�especially�of�the�passover�sacrifice,�which�had�gradually�ritual�of�the�sacrifice,�especially�of�the�passover�sacrifice,�which�had�gradually�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�lawgrown�up�to�become�a�law,�and�which�now�receives�the�sanction�of�the�lawgrown�up�to�become�a�law,�and�which�now�receives�the�sanction�of�the�lawgrown�up�to�become�a�law,�and�which�now�receives�the�sanction�of�the�law----giver.�giver.�giver.�giver.�

The�right�here�bestowed�may�not�have�been�alluded�to�in�Numbers,�just�because�it�The�right�here�bestowed�may�not�have�been�alluded�to�in�Numbers,�just�because�it�The�right�here�bestowed�may�not�have�been�alluded�to�in�Numbers,�just�because�it�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�was�well�understood,�but�was�here�expressed�in�accordance�with�the�very�nature�of�was�well�understood,�but�was�here�expressed�in�accordance�with�the�very�nature�of�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.�Deuteronomy,�in�which�the�popular�rights�are�fixed�and�guarded�for�all�the�future.�Deuteronomy,�in�which�the�popular�rights�are�fixed�and�guarded�for�all�the�future.�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�lawIf�we�keep�in�view�the�different�circumstances,�both�of�the�lawIf�we�keep�in�view�the�different�circumstances,�both�of�the�lawIf�we�keep�in�view�the�different�circumstances,�both�of�the�law----giver�and�the�people,�giver�and�the�people,�giver�and�the�people,�giver�and�the�people,�

in�which�these�directions�were�given,�it�seems�clear�that�the�one�is�the�natural�and�in�which�these�directions�were�given,�it�seems�clear�that�the�one�is�the�natural�and�in�which�these�directions�were�given,�it�seems�clear�that�the�one�is�the�natural�and�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�historical�complement�of�the�other,�that�what�was�needless,�and�therefore�not�historical�complement�of�the�other,�that�what�was�needless,�and�therefore�not�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.expressly�stated�in�the�earlier,�finds�its�appropriate�place�in�the�later�legislation.expressly�stated�in�the�earlier,�finds�its�appropriate�place�in�the�later�legislation.expressly�stated�in�the�earlier,�finds�its�appropriate�place�in�the�later�legislation.—

A.�G.]A.�G.]A.�G.]A.�G.]

20�20�20�20�Each�year�you�and�your�family�are�to�eat�them�Each�year�you�and�your�family�are�to�eat�them�Each�year�you�and�your�family�are�to�eat�them�Each�year�you�and�your�family�are�to�eat�them�

in�the�presence�of�the�Lord�your�God�at�the�place�in�the�presence�of�the�Lord�your�God�at�the�place�in�the�presence�of�the�Lord�your�God�at�the�place�in�the�presence�of�the�Lord�your�God�at�the�place�

he�will�choose.he�will�choose.he�will�choose.he�will�choose.

CLARKE, "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

100

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.

GILL, "Thou shalt eat it before the Lord thy God, year by year,.... Which, if understood of male firstlings, as in connection with the preceding verse, only priests might eat of them, being devoted to the Lord; so Jarchi says, to the priest he speaks; but if this respects the Israelites in common, then they must be understood either of female firstlings or second firstlings, which the people voluntarily separated, and which they were not to eat in their own houses:

but in the place which the Lord shall choose, which was the city of Jerusalem; see Deu_12:5,

thou and thy household; the household of the priest, as Aben Ezra interprets it; but if it designs the same as in Deu_12:17, then the Israelites and their families are meant.

ELLICOTT, "(20) Thou shalt eat it before the Lord thy God year by year.—This�This�This�This�

connects�the�eating�of�the�firstlings�with�theconnects�the�eating�of�the�firstlings�with�theconnects�the�eating�of�the�firstlings�with�theconnects�the�eating�of�the�firstlings�with�the “secondsecondsecondsecond” tithe�(Deuteronomy�tithe�(Deuteronomy�tithe�(Deuteronomy�tithe�(Deuteronomy�14:2314:2314:2314:23),�There�is�),�There�is�),�There�is�),�There�is�

some�difficulty�in�understanding�the�exact�relation�between�this�precept�and�that�which�some�difficulty�in�understanding�the�exact�relation�between�this�precept�and�that�which�some�difficulty�in�understanding�the�exact�relation�between�this�precept�and�that�which�some�difficulty�in�understanding�the�exact�relation�between�this�precept�and�that�which�

assigns�the�firstlings�to�the�priests�(Numbers�assigns�the�firstlings�to�the�priests�(Numbers�assigns�the�firstlings�to�the�priests�(Numbers�assigns�the�firstlings�to�the�priests�(Numbers�18:1518:1518:1518:15)�with�the�first�tithe.�The�practical�)�with�the�first�tithe.�The�practical�)�with�the�first�tithe.�The�practical�)�with�the�first�tithe.�The�practical�

solution�is�to�be�sought�in�the�practice�of�the�Jews.�One�suggestion�is�(that�of�Rashi),�thatsolution�is�to�be�sought�in�the�practice�of�the�Jews.�One�suggestion�is�(that�of�Rashi),�thatsolution�is�to�be�sought�in�the�practice�of�the�Jews.�One�suggestion�is�(that�of�Rashi),�thatsolution�is�to�be�sought�in�the�practice�of�the�Jews.�One�suggestion�is�(that�of�Rashi),�that

“thou�shalt�eatthou�shalt�eatthou�shalt�eatthou�shalt�eat” in�this�place�refers�to�the�priest;�another�is,�that�the�firstlings�without�in�this�place�refers�to�the�priest;�another�is,�that�the�firstlings�without�in�this�place�refers�to�the�priest;�another�is,�that�the�firstlings�without�in�this�place�refers�to�the�priest;�another�is,�that�the�firstlings�without�

blemish�were�for�the�priest;�those�that�were�not�fit�for�sacrifice�were�for�the�household�of�blemish�were�for�the�priest;�those�that�were�not�fit�for�sacrifice�were�for�the�household�of�blemish�were�for�the�priest;�those�that�were�not�fit�for�sacrifice�were�for�the�household�of�blemish�were�for�the�priest;�those�that�were�not�fit�for�sacrifice�were�for�the�household�of�

the�owner.�But�it�is�perfectly�conceivable�that�there�was�a�collection�of�firstlings�at�one�the�owner.�But�it�is�perfectly�conceivable�that�there�was�a�collection�of�firstlings�at�one�the�owner.�But�it�is�perfectly�conceivable�that�there�was�a�collection�of�firstlings�at�one�the�owner.�But�it�is�perfectly�conceivable�that�there�was�a�collection�of�firstlings�at�one�

time�of�the�year�for�the�first�tithe,�and�these�were�given�to�the�priests.�At�the�time�of�the�time�of�the�year�for�the�first�tithe,�and�these�were�given�to�the�priests.�At�the�time�of�the�time�of�the�year�for�the�first�tithe,�and�these�were�given�to�the�priests.�At�the�time�of�the�time�of�the�year�for�the�first�tithe,�and�these�were�given�to�the�priests.�At�the�time�of�the�

collection�of�the�second�tithe,�there�might,�and�generally�would,�be�other�firstlings�born�collection�of�the�second�tithe,�there�might,�and�generally�would,�be�other�firstlings�born�collection�of�the�second�tithe,�there�might,�and�generally�would,�be�other�firstlings�born�collection�of�the�second�tithe,�there�might,�and�generally�would,�be�other�firstlings�born�

since,�and�these,�with�the�second�tithe,�would�be�disposed�of�in�the�manner�indicated�in�since,�and�these,�with�the�second�tithe,�would�be�disposed�of�in�the�manner�indicated�in�since,�and�these,�with�the�second�tithe,�would�be�disposed�of�in�the�manner�indicated�in�since,�and�these,�with�the�second�tithe,�would�be�disposed�of�in�the�manner�indicated�in�

these�verses.�And�this,�upon�the�whole,�seems�the�most�probable�explanation.�If�two�tithes�these�verses.�And�this,�upon�the�whole,�seems�the�most�probable�explanation.�If�two�tithes�these�verses.�And�this,�upon�the�whole,�seems�the�most�probable�explanation.�If�two�tithes�these�verses.�And�this,�upon�the�whole,�seems�the�most�probable�explanation.�If�two�tithes�

were�a�regular�institution,�they�must�have�been�regularly�collected�at�fixed�times.�And�were�a�regular�institution,�they�must�have�been�regularly�collected�at�fixed�times.�And�were�a�regular�institution,�they�must�have�been�regularly�collected�at�fixed�times.�And�were�a�regular�institution,�they�must�have�been�regularly�collected�at�fixed�times.�And�

there�might�easily�be�firstlings�in�both�of�them;�in�fact,�there�almost�certainly�would�be.�At�there�might�easily�be�firstlings�in�both�of�them;�in�fact,�there�almost�certainly�would�be.�At�there�might�easily�be�firstlings�in�both�of�them;�in�fact,�there�almost�certainly�would�be.�At�there�might�easily�be�firstlings�in�both�of�them;�in�fact,�there�almost�certainly�would�be.�At�

any�rate,�no�contradiction�can�be�maintained�as�between�laws�which�were�both�observed�in�any�rate,�no�contradiction�can�be�maintained�as�between�laws�which�were�both�observed�in�any�rate,�no�contradiction�can�be�maintained�as�between�laws�which�were�both�observed�in�any�rate,�no�contradiction�can�be�maintained�as�between�laws�which�were�both�observed�in�

practice�by�the�Jews.�It�appears�from�the�Talmud,�that�tithes�and�offerings�might�be�practice�by�the�Jews.�It�appears�from�the�Talmud,�that�tithes�and�offerings�might�be�practice�by�the�Jews.�It�appears�from�the�Talmud,�that�tithes�and�offerings�might�be�practice�by�the�Jews.�It�appears�from�the�Talmud,�that�tithes�and�offerings�might�be�

presented,�more�or�less,�at�any�of�the�three�great�feasts.�They�would�not�all�be�presented�at�presented,�more�or�less,�at�any�of�the�three�great�feasts.�They�would�not�all�be�presented�at�presented,�more�or�less,�at�any�of�the�three�great�feasts.�They�would�not�all�be�presented�at�presented,�more�or�less,�at�any�of�the�three�great�feasts.�They�would�not�all�be�presented�at�

one�time.�The�tithes�and�firstone�time.�The�tithes�and�firstone�time.�The�tithes�and�firstone�time.�The�tithes�and�first----fruits�in�some�cases�were�liable�to�be�delayed.�The�rule�was,�fruits�in�some�cases�were�liable�to�be�delayed.�The�rule�was,�fruits�in�some�cases�were�liable�to�be�delayed.�The�rule�was,�fruits�in�some�cases�were�liable�to�be�delayed.�The�rule�was,�

that�everything�due�for�three�years�last�past�must�be�cleared�out�of�the�establishment,�and�that�everything�due�for�three�years�last�past�must�be�cleared�out�of�the�establishment,�and�that�everything�due�for�three�years�last�past�must�be�cleared�out�of�the�establishment,�and�that�everything�due�for�three�years�last�past�must�be�cleared�out�of�the�establishment,�and�

101

paid�over�to�the�proper�authorities�at�the�Feast�of�the�Passover�in�the�fourth�and�eighth�paid�over�to�the�proper�authorities�at�the�Feast�of�the�Passover�in�the�fourth�and�eighth�paid�over�to�the�proper�authorities�at�the�Feast�of�the�Passover�in�the�fourth�and�eighth�paid�over�to�the�proper�authorities�at�the�Feast�of�the�Passover�in�the�fourth�and�eighth�

years�reckoned�by�the�Sabbatical�system.�(See�Deuteronomy�years�reckoned�by�the�Sabbatical�system.�(See�Deuteronomy�years�reckoned�by�the�Sabbatical�system.�(See�Deuteronomy�years�reckoned�by�the�Sabbatical�system.�(See�Deuteronomy�26:1226:1226:1226:12----13131313,�for�more�on�this�,�for�more�on�this�,�for�more�on�this�,�for�more�on�this�

head.head.head.head.

PETT, "Deuteronomy 15:20

‘You shall eat it before Yahweh your God year by year in the place which Yahweh shall

choose, you and your household.’

So�the�firstborns�were�to�be�taken�to�the�Sanctuary�year�by�year,�in�the�year�that�they�were�So�the�firstborns�were�to�be�taken�to�the�Sanctuary�year�by�year,�in�the�year�that�they�were�So�the�firstborns�were�to�be�taken�to�the�Sanctuary�year�by�year,�in�the�year�that�they�were�So�the�firstborns�were�to�be�taken�to�the�Sanctuary�year�by�year,�in�the�year�that�they�were�

born,�by�a�household�representative,�and�presented�to�Yahweh�in�the�place�which�Yahweh�born,�by�a�household�representative,�and�presented�to�Yahweh�in�the�place�which�Yahweh�born,�by�a�household�representative,�and�presented�to�Yahweh�in�the�place�which�Yahweh�born,�by�a�household�representative,�and�presented�to�Yahweh�in�the�place�which�Yahweh�

would�choose,�there�to�be�offered�as�a�sacrifice�(although�that�is�not�mentioned�in�would�choose,�there�to�be�offered�as�a�sacrifice�(although�that�is�not�mentioned�in�would�choose,�there�to�be�offered�as�a�sacrifice�(although�that�is�not�mentioned�in�would�choose,�there�to�be�offered�as�a�sacrifice�(although�that�is�not�mentioned�in�

Deuteronomy.�It�is�the�eating�that�is�the�emphasis�in�Deuteronomy),�after�which�they�and�Deuteronomy.�It�is�the�eating�that�is�the�emphasis�in�Deuteronomy),�after�which�they�and�Deuteronomy.�It�is�the�eating�that�is�the�emphasis�in�Deuteronomy),�after�which�they�and�Deuteronomy.�It�is�the�eating�that�is�the�emphasis�in�Deuteronomy),�after�which�they�and�

their�household�could�receive�a�share�of�them�from�the�priests�and�consume�them�before�their�household�could�receive�a�share�of�them�from�the�priests�and�consume�them�before�their�household�could�receive�a�share�of�them�from�the�priests�and�consume�them�before�their�household�could�receive�a�share�of�them�from�the�priests�and�consume�them�before�

Yahweh�in�a�joyous�religious�feast�in�the�place�to�which�Yahweh�had�chosen�to�welcome�Yahweh�in�a�joyous�religious�feast�in�the�place�to�which�Yahweh�had�chosen�to�welcome�Yahweh�in�a�joyous�religious�feast�in�the�place�to�which�Yahweh�had�chosen�to�welcome�Yahweh�in�a�joyous�religious�feast�in�the�place�to�which�Yahweh�had�chosen�to�welcome�

them.�And�they�could�do�it�with�a�clear�conscience�because�they�had�treated�the�poor�well.them.�And�they�could�do�it�with�a�clear�conscience�because�they�had�treated�the�poor�well.them.�And�they�could�do�it�with�a�clear�conscience�because�they�had�treated�the�poor�well.them.�And�they�could�do�it�with�a�clear�conscience�because�they�had�treated�the�poor�well.

BI,�"BI,�"BI,�"BI,�"Eat it before the Lord thy God year by year.

Memorial days

“Year by year.” It might seem at first sight, antecedent to experience, a surprising thing that the mere mechanical movement of the earth through the heavens should have any special relationship to man’s mind and spirit. Yet we know that it has. Our memory associates special experiences with certain seasons and days. As the season or day returns the event is recalled, and sometimes the impressions awakened by it have, apparently, all their original sharpness. So, in this regard, the course of the heavens comes to be, as it were, a colossal memorandum book.

1. There is a sure evidence of the event seen in the fact of its commemoration.

2. We are taught how comparatively rare are these conspicuous and startling events which punctuate our public and private life. It is well for the sanity of the human mind that life is not filled with startling events. It would be like substituting pyrotechnics for the moonlight, or the stars for the silent skies. It is in the ordinary quiet on going of life that we find healthfulness of heart.

3. Life is always, serious. For we are ever treading on the edge of something unexpected, it may be something terrible. Let us walk circumspectly, and realise that we may always dwell under the shield of God’s providence and under the light of His promises.

4. We see the innate superiority of mind to all temporary events. You recall perhaps your wedding day, the hour, the place, the guests, the joy, through a score of years, a half century ago. Intervals of time fade from view in presence of this supreme experience, just as you look from one lofty peak to another and think not of field, valley, and river between. You see those shining points of life when you were at twenty, forty, or sixty years of age, and lesser experiences are hidden. The mind itself is superior to mere measurements of time, and so is

102

constituted for immortality; is akin to Him to whom a thousand years are but as yesterday.

5. How deep in us is the element of affection which has its expression in the anniversary or festival. As we review the past our memory clings to those experiences in which the heart has a part, those which have touched its springs of joy and grief. We properly cultivate intellectual strength, power of will and endurance, but, after all, it is love that is supreme. Love brings us nearer Him who is perfect love.

6. A sweet illustration of the grace of God in the Gospel is furnished in the fact, with which every believer is familiar, that in these remembered events sorrow loses its sting and joy comes to be even more full in reminiscence than it was at first. Our sorrow only makes more glorious the preciousness and amplitude of Divine grace and sympathy, just as the glory of the sun, shot through a dark cloud, illumines and transfigures it by its splendour and its peace.

7. What a rest it is to the aged to recall the past when they are released from life’s active and strenuous struggles! They are like ships home from long voyages, moated in a quiet harbour, where the memory of storms that are past only enhances the serenity and peace enjoyed.

8. Whatever measurements may hereafter be had as to time and eternity in our immortal life, one thing is certain: we will keep one point in vivid remembrance—that of our entrance into life, when we first knew the joys eternal. (R. S. Storrs, D. D.).

21�21�21�21�If�an�animal�has�a�defect,�is�lame�or�blind,�or�If�an�animal�has�a�defect,�is�lame�or�blind,�or�If�an�animal�has�a�defect,�is�lame�or�blind,�or�If�an�animal�has�a�defect,�is�lame�or�blind,�or�

has�any�serious�flaw,�you�must�not�sacrifice�it�to�has�any�serious�flaw,�you�must�not�sacrifice�it�to�has�any�serious�flaw,�you�must�not�sacrifice�it�to�has�any�serious�flaw,�you�must�not�sacrifice�it�to�

the�Lord�your�God.the�Lord�your�God.the�Lord�your�God.the�Lord�your�God.

CLARKE, "If there be any blemish - See the notes on Lev_22:20. God will have both a perfect priest and a perfect offering.

GILL, "And if there be any blemish therein,.... In the firstling, as if it be "lame or blind", or have

any ill blemish: thou shall not sacrifice it unto the Lord thy God; blemishes

103

in any beast made it unfit for sacrifices which were required; and so all peace offerings, vows, and freewill offerings, were to be free from any, Lev_22:19, such were not fit for an holy sacrifice or an holy feast.

JAMISON 21-23, ". But what must they do with that which was blemished, ill-

blemished? Deu_15:21. Were it male or female, it must not be brought near the

sanctuary, nor used either for sacrifice or for holy feasting, for it would not be fit to

honour God with, nor to typify Christ, who is a Lamb without blemish; yet it must

not be reared, but killed and eaten at their own houses as common food (Deu_15:22),

only they must be sure not to eat it with the blood, Deu_15:23. The frequent

repetition of this caution intimates what need the people had of it, and what stress

God laid upon it. What a mercy it is that we are not under this yoke! We are not

dieted as they were; we make no difference between a first calf, or lamb, and the rest

that follow. Let us therefore realize the gospel meaning of this law, devoting

ourselves and the first of our time and strength to God, as a kind of first-fruits of his

creatures, and using all our comforts and enjoyments to his praise and under the

direction of his law, as we have them all by his gift.

PETT, "Deuteronomy 15:21-22

‘And if it have any blemish, as if it be lame or blind, any ill blemish whatsoever, you

shall not sacrifice it to Yahweh your God, you shall eat it within your gates, the unclean

and the clean shall eat it alike, as the gazelle, and as the hart.’

However,�if�the�firstborn�turned�out�to�be�blemished�prior�to�this,�whether�through�However,�if�the�firstborn�turned�out�to�be�blemished�prior�to�this,�whether�through�However,�if�the�firstborn�turned�out�to�be�blemished�prior�to�this,�whether�through�However,�if�the�firstborn�turned�out�to�be�blemished�prior�to�this,�whether�through�

lameness,�or�blindness,�or�any�other�blemish�whatsoever,�it�must�not�be�taken�to�the�lameness,�or�blindness,�or�any�other�blemish�whatsoever,�it�must�not�be�taken�to�the�lameness,�or�blindness,�or�any�other�blemish�whatsoever,�it�must�not�be�taken�to�the�lameness,�or�blindness,�or�any�other�blemish�whatsoever,�it�must�not�be�taken�to�the�

sanctuary�and�presented�before�Yahweh,�or�be�sacrificed�to�Him,�it�must�be�eaten�at�home�sanctuary�and�presented�before�Yahweh,�or�be�sacrificed�to�Him,�it�must�be�eaten�at�home�sanctuary�and�presented�before�Yahweh,�or�be�sacrificed�to�Him,�it�must�be�eaten�at�home�sanctuary�and�presented�before�Yahweh,�or�be�sacrificed�to�Him,�it�must�be�eaten�at�home�

(within�their�gates),�and�in�this�case�both�clean�and�unclean�could�partake�of�it�for�it�is�like�(within�their�gates),�and�in�this�case�both�clean�and�unclean�could�partake�of�it�for�it�is�like�(within�their�gates),�and�in�this�case�both�clean�and�unclean�could�partake�of�it�for�it�is�like�(within�their�gates),�and�in�this�case�both�clean�and�unclean�could�partake�of�it�for�it�is�like�

the�gazelle�and�the�hart,�clean,�eatable�but�no�longer�sacred.�The�impression�given,�the�gazelle�and�the�hart,�clean,�eatable�but�no�longer�sacred.�The�impression�given,�the�gazelle�and�the�hart,�clean,�eatable�but�no�longer�sacred.�The�impression�given,�the�gazelle�and�the�hart,�clean,�eatable�but�no�longer�sacred.�The�impression�given,�

however,�is�that�there�was�not�the�alternative�of�it�being�retained.�It�must�be�eaten.�For�it�however,�is�that�there�was�not�the�alternative�of�it�being�retained.�It�must�be�eaten.�For�it�however,�is�that�there�was�not�the�alternative�of�it�being�retained.�It�must�be�eaten.�For�it�however,�is�that�there�was�not�the�alternative�of�it�being�retained.�It�must�be�eaten.�For�it�

had�at�one�stage�been�set�apart�to�Yahweh.had�at�one�stage�been�set�apart�to�Yahweh.had�at�one�stage�been�set�apart�to�Yahweh.had�at�one�stage�been�set�apart�to�Yahweh.

The reason why something blemished could not be offered to Yahweh is the same as

that which excludes the ‘uncleanuncleanuncleanunclean’.�It�was�because�they�came�short�of�perfection.�To�offer�.�It�was�because�they�came�short�of�perfection.�To�offer�.�It�was�because�they�came�short�of�perfection.�To�offer�.�It�was�because�they�came�short�of�perfection.�To�offer�

them�to�Yahweh�or�bring�them�to�Yahweh�would�thus�be�an�insult,�for�He�is�deserving�of�them�to�Yahweh�or�bring�them�to�Yahweh�would�thus�be�an�insult,�for�He�is�deserving�of�them�to�Yahweh�or�bring�them�to�Yahweh�would�thus�be�an�insult,�for�He�is�deserving�of�them�to�Yahweh�or�bring�them�to�Yahweh�would�thus�be�an�insult,�for�He�is�deserving�of�

the�very�best.�It�is�not�that�God�looks�with�disfavour�on�the�blemished,�it�is�that�man�should�the�very�best.�It�is�not�that�God�looks�with�disfavour�on�the�blemished,�it�is�that�man�should�the�very�best.�It�is�not�that�God�looks�with�disfavour�on�the�blemished,�it�is�that�man�should�the�very�best.�It�is�not�that�God�looks�with�disfavour�on�the�blemished,�it�is�that�man�should�

not�even�consider�offering�such.�The�principle�stresses�to�all�men�the�perfection�of�God,�not�even�consider�offering�such.�The�principle�stresses�to�all�men�the�perfection�of�God,�not�even�consider�offering�such.�The�principle�stresses�to�all�men�the�perfection�of�God,�not�even�consider�offering�such.�The�principle�stresses�to�all�men�the�perfection�of�God,�

and�that�only�the�best�should�be�offered�to�Him.and�that�only�the�best�should�be�offered�to�Him.and�that�only�the�best�should�be�offered�to�Him.and�that�only�the�best�should�be�offered�to�Him.

104

22�22�22�22�You�are�to�eat�it�in�your�own�towns.�Both�the�You�are�to�eat�it�in�your�own�towns.�Both�the�You�are�to�eat�it�in�your�own�towns.�Both�the�You�are�to�eat�it�in�your�own�towns.�Both�the�

ceremonially�unclean�and�the�clean�may�eat�it,�as�if�ceremonially�unclean�and�the�clean�may�eat�it,�as�if�ceremonially�unclean�and�the�clean�may�eat�it,�as�if�ceremonially�unclean�and�the�clean�may�eat�it,�as�if�

it�were�gazelle�or�deer.it�were�gazelle�or�deer.it�were�gazelle�or�deer.it�were�gazelle�or�deer.

GILL, "Thou shalt eat it within thy gates,.... Though it might not be sacrificed, nor eaten as an eucharistic feast at Jerusalem, it might be eaten as common food in their own houses:

the unclean and the clean person shall eat it alike; such as were ceremonially unclean, by the touch of a dead body or the like, might partake of it with those that were clean, no difference was to be made:

as the roebuck and as the hart; which were clean creatures, and used for food, though not for sacrifice; see Deu_12:15.

23 But you must not eat the blood; pour it out

on the ground like water.

GILL, "Only thou shalt not eat the blood thereof,.... Of the firstling:

thou shalt pour it upon the ground as water; See Gill on Deu_12:16; see Gill on Deu_12:23; see Gill on Deu_12:24.

HENRY, "The frequent repetition of this caution intimates what need the people had of it, and what stress God laid upon it. What a mercy it is that we are not under this yoke! We are not dieted as they were; we make no difference between a first calf, or lamb, and the rest that follow. Let us therefore realize the gospel meaning of this law, devoting ourselves and the first of our time and strength to God, as a kind of first-fruits of his creatures, and using all our comforts and enjoyments to his praise and under the direction of his law, as we have them all by his gift.

PETT, "Deuteronomy 15:23

105

‘Only you shall not eat its blood, you shall pour it out on the ground as water.’

But�as�always�the�blood�must�not�be�eaten�or�drunk.�It�must�be�poured�out�on�the�ground�But�as�always�the�blood�must�not�be�eaten�or�drunk.�It�must�be�poured�out�on�the�ground�But�as�always�the�blood�must�not�be�eaten�or�drunk.�It�must�be�poured�out�on�the�ground�But�as�always�the�blood�must�not�be�eaten�or�drunk.�It�must�be�poured�out�on�the�ground�

to�Yahweh�like�an�offering�of�water.to�Yahweh�like�an�offering�of�water.to�Yahweh�like�an�offering�of�water.to�Yahweh�like�an�offering�of�water.

The lesson for us from the firstlings is that just as Israel gave of the first of all they

received to God because He had delivered them from Egypt, only to receive some back

again, so must we give the first of all we receive in gratitude to God, looking to Him to

discover what we should do with it. The practise may need to be worked out, but the

principle is clear, gratitude for what He gives us, and gratitude especially for His great

Deliverance in Jesus Christ for which we should be willing to give Him all things.

We should note now that there has been a constant theme which has been running

through the last four chapters. In Deuteronomy 12 the thought was of coming to the

place which Yahweh would choose where they would joyfully worship Him.

Deuteronomy 13 gave the warning against turning from this joyous situation by

listening to deviant voices. Deuteronomy 14 warned against those who enjoyed such

joyful worship spoiling themselves by contact with what was unwholesome, and then

stressed the need for provision to all the needy. Deuteronomy 15 has warned against

allowing the land to be defiled by wrong attitudes to the poor, and by allowing the poor

to suffer. All this has then been summed up by their partaking of the firstlings in joyous

worship, the firstlings which in themselves represented those who had themselves been

in bondage. They can partake of such with joy because in their lives they are revealing

the true spirit of Yahweh.

HAWKER, "REFLECTIONS

BEFORE I close the chapter, let me pause again and review the divine mercy in the

appointment of the year of release. Let me contemplate the FATHER's everlasting love,

the Redeemer's unequalled grace, and thy rich mercy, O thou eternal SPIRIT! from

whose teaching alone it is that I behold, in this ancient representation, the everlasting

free grace of JEHOVAH in the finished righteousness of our LORD JESUS CHRIST.

Oh! thou, who in the fulness of love didst come to give liberty to the captive, sight to the

blind, and to proclaim the year of release to all thy redeemed! Hail, precious Saviour!

blessed forever be thy name, that when our poor fallen nature lay bound in the prison

house, to have remained there forever, as debtors to the infinite justice and law of our

GOD, thou camest full of grace and truth, didst restore us to our freedom, and not only

didst send us out in happy liberty, but also full of the gifts and graces of the HOLY

GHOST. By what name shall I call thee? or in what endearing point of view shall I look

up to thee, O thou compassionate Redeemer, who in the accomplishment of this great

work didst consent to have his ear bored to the door of thy FATHER's house, that I

might be freed forever? Add one blessing more, O LAMB of GOD, to these unspeakable

mercies, and cause the purchase of thy blood and service to be dedicated to thy glory:

that as I am no longer my own, but bought with a price, I may glorify GOD in my body,

and in my spirit, which are his.

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