Deuteronomy 15

though, if afterward he grew rich, in good conscience he was bound to pay it. Became it is the Lord’s release. In the Hebrew the words schemitta laihova signify, that this year was a release to the Lord, or for the Lord. In honour, that is, of him, who made this a year of great charity: in obedience to whom they were bound to be very kind to their poor brethren. But the Jews fancy they were not bound to be so kind as to make this release, till the very last day of the year. So that if a man had borrowed money in the beginning of it, he was not acquitted till the year expired. And he cry unto the Lord against thee.] Make his doleful complaint unto God, finding no, relief from men* And it be sin unto thee.] God charge it upon thee as an offence against his majesty, yea, a great offence. For so the word sin sometimes signifies, (John xv. 24. James iv. 17.) him before the judges, that he might there in opein conrt profess the same that he had done to his master; and thereby make it appear there was no fraud or deceit in the -business; and that his master did not keep him against his will, contrary to this law. See Exod. xxi. 6. where all this is explained. And also unto thy maidservant thou shalt do likewise.’] This relates only to the not sending maid-servants away empty; not to the boring their cars, if they had no mind to be freed; for that was not used, if we may believe the Hebrew doctors, to maid-servants. It was sufficient, if they had a mind to stay with their masters, that they addicted themselves, in solemn words, to. their service for ever. But there were many* differences between a man-servant and a maid-servant, at least in some cases, (see upon Exod. xxi. 7.) which are explained with great nicety by the Hebrew doctors: with which I need not trouble the reader, because there is no such slavery among us in these days. Vcr. 18. It shall not seem hardunto theewhen thou sendest him away free from thee.] It is plain by this that he returns to what he was speaking of, ver. 12, 13, &c. concerning their not letting their servants go away. empty when they had their freedom: for this was the chief thing that could seem hard, to them. For he hath been’ worth a double-hired servant to tliee.] Who served at most only for three years, and had wages paid him all the time, (Isaiah xvi. 14.) In serving thee six years.] Twice as long as a hired servant, and for nothing. So that, considering what wages he gave the other, and how small a price, perhaps, they paid for him, they would find themselves gainers by such slaves, and therefore should not think much to give them a gratuity when they send them away. And the Lord thy God shall bless thee in all that thou doest.] He encourages them to hope they should be greater gainers otherways by this charity, which would procure God’s blessing upon their future labours. This argument he had pressed twice or thrice before in this chapter, ver.

Deuteronomy 15:1

^ir the end of every seven years. It appears, from ver. 9. tljat this phrase signifies as much as every seventh year. TIiou shalt make ix release.] Perfectly free their brethren from all their debts which they owed to their creditors. This year was fammis not only for this, but for letting ser-. vants go free (as some think, Exod. xxi. 2.) and for letting their ground rest, (Lev. xxv. 34.) and for reading this law publicly to all the people, (Dcut. xxxi. 10.)

Deuteronomy 15:2

And this is the manner of the release. It is thus to be understood. Every creditor that lendeth anght unto his neighbour shall release it.] It was an entire acquittance, not of debts contracted by sale of lands or goods, to those who were able to pay, but of money lent to a. neighbour or friend, merely to relieve his poverty, not to carry on trade, or to make a purchase. For nothing could have been more absurd, than to have extinguished such debts, whereby tho borrower was enriched. He shall not exact it of his neighbour or his brother.] Here the word brother is added, to explain what is meant by a neighbour; viz. an Israelite, or a proselyte entirely of their religion, who had all the privileges of an Israelite. Some think, that by not exacting money lent to such a man, is meant no more but. only forbearing to demand it in this year, because there was no sowing or reaping in it; or if he did, that he should not have power to recover it by law this year, though afterward he might. But the plain meaning seems to be, that he should be perfectly free from his debt, as a servant, after six year?, was from his service;

Deuteronomy 15:3

Of a foreigner thou mayest exact it again. Of an alien, as we translate the word nocri, in the foregoing chapter, ver. 21. that is, of one who was neither an Israelite, nor proselyted to their religion, but a mere gentile. The only question is, whether they were not to remit the debts of a proselyte of the gate, who, I think, is no where called their brother in the law; and therefore they were not obliged to discharge them from what they owed.- But that which is thine with thy brother thine hand shall not touch.] This seems to restrain it wholly to those who were Jews, or had all the privileges of Jews.

Deuteronomy 15:4

Save when there shall be no poor among you. Whether we follow this translation, or that in the margin of our Bibles, it appears that they were obliged to acquit only their poor brethren; of whom they were not to exact their debts, lest they should be tempted to flee to the gentiles, and forsake their religion: so this was a provision still against idolatry. Or, if we understand it as it is in the margin, to the end that* there be no poor among you, the sense is the same; that they were by this charity to keep men from extreme necessity, which might force them to go a begging, or to seek for relief in strange countries. For the Lord shall greatly bless thee in the land which the Lord thy God giveth thee for an inlueritance to possess it.] He would not have them think that they might become poor themselves by this means; for he assures them God would prevent that, by sending his extraordinary blessing upon them. Cardinal Cajetan, and some others, understand this verse as if it were all of it a promise, and contained no precept in it; viz. That God would take care they should not be burdened by this law, for he would so bless them, that they should have no poor among them; and then they were not obliged to acquit those of their debts, who were able to pay them.

Deuteronomy 15:5

Only if thou carefully hearken unto the voice of the Lord thy God, to observe to do all these commandments which I command thee this day. Particularly this, of releasing their poor neighbours from their debts; which would entitle them to the blessing he promises again in the next verse. -

Deuteronomy 15:6

For the Lord God blesseth thee, as he promised thee. God had many ways blessed them already, and he promises to reward their obedience with greater blessings. Arid tliou shalt lend unto many nations, but thou shalt not borrow.] Grow so very rich, that other nations should * come to borrow of them; but they be beholden to none. And thou shalt reign over many nations, &c] I suppose he means no more than Solomon doth, when he sailh, the borrower is servant to the lender, (Prov. xxii. 7.) But it may extend totheirdominion overmany nations, whom theyconquered, till they enlarged their bounds as far as Euphrates.

Deuteronomy 15:7

If there be among you a poor man of one of thy brethren in any of thy gates, in the land which the Lord thy God giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy poor brother.] As they might be inclined to do, after the passing of this law; thinking with themselves, that what they lent to such a man they should never have again, but must lose it if he were not able to repay it before the year of release. This seems to be the meaning of this verse,. which the Jews interpret not of lending, but of giving alms. It is not much material which way we take it: for he that lent to a poor man, was willing to give what he lent, if he could not pay him before the year of release, after which he could not demand it. Thou shalt not harden thine heart, nor shalt thou shut thine hand from thy poor brother.] Covetousness proceeds from want of pity, tenderness, and compassion towards others in their miseries; unto which nature itself inclines us, especially towards members of the same society. And the Jews had several particular obligations to be tenderhearted, as they wereall children of God after a peculiar, manner, who had been wonderfully kind and merciful to them, (xiv. 2.)

Deuteronomy 15:8

But thou shalt open thine hand wide to him. Bountifully supply him with what he wants. And shalt surely lend him sufficient for his need, in that tvhich he wanteth.] The Jews understood this, not merely of affording him food sufficient to satisfy his hunger, and clothes to cover his nakedness and keep him warm, but furnishing him with household goods (if he had been forced to sell all he had), that he might live comfortably.- Yea, they proceed so far, as to determine, that the neighbourhood should join together, and make a purse for him, to put him in as good a condition as he was before he fell into this want. They determine also the quantity that every man should give; a very liberal person the fifth part of what he had, if need required; a man of moderate bounty, a tenth part. If any man gave less when the case required more, he was accounted a niggard; or, as they phrase it, a man of an evil eye. But, notwithstanding all these precepts, and their interpretations, the Jews so little minded their poor, that their governors were at last forced (as we now, alas! do) to lay a rate upon the rich for the maintenance of the poor, which they enabled their officers to exact. • See Selden, lib. vi. de Jure Nat. ot Gent, cap. 6. and Maimonides de Donis Pauperum, set forth by a very learned friend of mine, Dr. Prideaux, cap. 7. who argues from this place, that if a poor man wanted a wife, they were bound to provide him one, &c.

Deuteronomy 15:9

Beware that there be not a thought in thy wicked heart, saying^ The seventh year, the year of release, is at hand. If such a thought came into their mind, that they should lose what they lent, because the seventh year approached, they were bound to stifle it immediately, and not suffer it to lodge there. And thine eye be evil against thy poor brother.] This move thee to be unkind and unmerciful to him. So a man of an evil eye, signifies in Prov. xxiii. 6. one that grudges what another cats at his table. And thou givest him nought.] Lending was in this case giving; when a man was very poor, and the year of release so near, that he could have no prospect of his being able to repay him*., % * •

Deuteronomy 15:10

Thou shalt surely give him. Not fail to relieve his wants. And thine heart shall not be grieved when thou givest unto him.] They were not only to relieve him, but to do it cheerfully. Because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thouputtest thine hand unto.] There is no difference between all their ivorks, and all that they put their hand unto (for all works are performed by the hand), unless one refer to what they did within doors, and the other to their labours in the field.

Deuteronomy 15:11

For the poor shall never cease out of thy land. There would always be some or other among them, who stood in need of (he forenamed charitable relief, by which they might be preserved from extreme poverty; which God intended to prevent, as is plain from ver. 4. (See Grotius upon St. Matt. xxvi. 11.) The Jerusalem Targum understands this, as if there should have been no poor amongst them, if they had been obedient to God’s precepts. x * Titer ef ore I command thee, saying, Thou shalt open thine hand wide.] If any one refused to give, or gave less than became him, Maimonides saith, in the forenamed place, the Sanhedrin compelled him to it, and whipped him with the stripes of rebellion or contumacy (i.e. very sorely), till he gave as much as they judged he ought to do. To thy brother, to thy poor, and thy needy, in thy land.] Here are evidently three different sorts of persons mentioned as objects of their charity, which may be looked upon as directing the excellent order of it. For, first, they were to relieve those that were nearest to them in blood, called here their brethren. Then, secondly, such as were in great misery. And, thirdly, such as were low in the world, and requiredsome’help, but not so much as the former sort. Some indeed will not admit such a difference between the words poor and needy, but think the last signifies such whose condition was calamitous; about which I think it is not worth while to dispute. I shall rather observe, that God took exceeding great care that none should come to very great want, by the large provision he made for the poorer sort of people; who had the benefit of the third tithe, mentioned in the foregoing chapter, which was wholly given to them every third year; and of the sabbatical year, when all that grew of itself was common to every body; and of this release of debts in the same year; and of the large quantity of corn, which they were bound to leave every year, in the corners of their fields, with the ears (hat fell, and the sheaf that was left, &c.

Deuteronomy 15:12

If thy brother, a Hebrew man, or a Hebrew woman, be sold unto thee. Whether sold by themselves, or by the court of judgment, for theft. But there was some difference, between a man and a woman. (See Exod. xxi. 2, 3, Sec.) And the same law, they say, was to be observed about those who were sold by their father, or were. born of Hebrew slaves. And serve thee six years, then in the seventh year thou shalt let him go free.] He doth not speak of the year of release, as if he were then to be set free, though he had served but one year, or perhaps no more than half a year be* fore that time came,* but of the seventh year from the time of his sale: for he was to serve six complete years, unless the jubilee happened to intervene, when every one was set free, though he had not served so long; but such servants as were taken in the wars, or were sold by Canaanites, or born of them, might be kept perpetual slaves, unless they were maimed by their masters, with the loss of some member of their body.

Deuteronomy 15:13

And when thousendest him out free from thee, thou shalt not let him go away empty. But bestow something upon him for his more comfortable subsistence when he was a freeman. And this comprehends women as well as men, as appears by the foregoing verse: but then it is to be understood of such as went out free by virtue of this law, after they had served six years, not of such as were re* deemed by their friends, or redeemed themselves with their own money, (Lev. xxv. 18.) For snch might be supposed not to need their masters* kindness, as they did who had nothing to help them out of their slavery;

Deuteronomy 15:14

TIiou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy wine-press. That they might put themselves in a way of living well in the world"; which they were not able to do without this assistance, because what they got in their six years’ service was wholly for their master, and not for themselves. He doth not prescribe a certain measure to their bounty, but leaves every man to express his affection freely towards God and forwards his neighbour. But the Hebrews say, they were bound to give them at least thirty shekels of silver. Of that whermviththe Lord thy Godhath blessed thee, that shalt thou give him.] Considering how God hath enriched thee, even by his service.

Deuteronomy 15:15

And thoU shalt remember that thou wast a bond man in Egypt, and the Lord thy God redeemed thee.* And did not bring them empty out of their slavery, but loaded with silver, and gold, and raiment, (Exod. xii. 35.) By which bounty of God to themselves, they might take the best measure of their duty to their poor brethren when they were dismissed from servitude. Therefore I command thee this thing to-day.] In remembrance of that great benefit, he enjoined this benevolence to poor slaves.

Deuteronomy 15:16

And it shall be, if he say, Iivillnot go away from thee. Refused to enjoy his liberty, when his six years’ service was expired. Because he loveth thee and thine house.] The phrase in Exod. xxi. 5. being, saying, shall say, I love my master, &c. Abarbincl from thence gathers, that it was necessary he should often profess how loath he was to leavehis master and his family, and make repeated declarations of his affection to them. Because he is well with thee.] Lives happily. Out of these words Maimonides infers, that there was to be reciprocal love between the servant and his master; for if the servant loved his master, yet if his master did not love him, his ear was not bored; for he could not take content in his staying with him. But these words suppose his master’s kindness to him by his good usage of him.

Deuteronomy 15:17

Then shalt thou take anawl, and thrust it through his ear unto the door, &c. But first he was to bring

Deuteronomy 15:19

All the firstling males that come of thy herd, and of thy flock, shalt thou sanctify unto the Lord thy God. AH the first-born males were the Lord’s, by a law made at their coming out of Egypt; and he gave them to his priests for their portion, (Exod. xiii. 2. 15. Numb, xviii. 15.) TJiou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep.] Besides the firstling males, which alone were separated to the Lord, there were also firstling females; which, though they were not sanctified to him as the males were, yet were not to be employed by the owners, as the -Test -of their cattl6, but offered as peace-offerings to God. Of which they themselves had a good share, though some part of them was given to tho priests.

Deuteronomy 15:20

Thou shall eat it before the Lord thy God. It is evident from hence, that he speaks of such female firstlings as I mentioned in the foregoing verse; for of the males they might not cat, but they belonged entirely to thfc priests. Year by year.] At their solemn festivals, when they we’re first to offer them unto God; and then the feasts upon these pcacc-offcrings followed. In the place which tlie Lord shall choose, thou and thy household.] With the Levitcs and strangers, &c. whom they were to invite to these sacred entertainments: for this is but a repetition of the law twice or thrice mentioned before, xii. 6, 7, &c. 17, 18. 26. xiv. 23. and upon this occasion here again inculcated, because it was of exceeding great moment, to preserve them in the worship and service of God alone.

Deuteronomy 15:21

And if there be any blemish therein, as if it be lame, or blind, or have any ill blemish. This is another reason why he mentions these feasts again, that he might admonish them what to do with their firstlings, if there were any blemish in them, which made them unfit for sacrifice. These blemishes he had spoken of in Lev. xxii. 21, 22. 24. • But here adds the lame to those there named". Which the prophet Malachi also mentions (and so do the heathens), as unacceptable unto God, (Mai. i.8.) Thou shalt not sacrifice it to the Lord thy God.] No, not to make such a charitable feast at the sanctuary.

Deuteronomy 15:22

TJiou shalt eat it within thy gates. It was free for them to eat it at home: though it is very probable God expected they should invite the Levites and the strangers^ the fatherless and the widows, to partake of it, (as they did of th# third tithe, xiv. 29.) because, if it had been without blemish, it must have been so employed at the sanctuaryi The unclean and the clean person shall eat it alike,] Whereas, if it had been sacrificed at their feasts, only the clean could have eaten of it. •As the roe-buck and the hart.] See xii. 15. 22.

Deuteronomy 15:23

Only thou shaltnot eat the blood thereof; thou shalt pour it upon the ground as water. ■ He takes all occa- 1 sions to mention this, because it was designed to’ preserve them free from idolatry. (See xii. 16, 23, 24.) v