Deuteronomy 15 commentary

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. The law is spiritual, and lays restraints upon the thoughts of the heart. We mistake, if we think thoughts are free from God's knowledge and check. That is a wicked heart indeed, which 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. Those who would keep from the act of sin, must keep out of their minds the very thought of sin. It is a dreadful thing to have the cry of the poor justly against us. Grudge not a kindness to thy brother; distrust not the providence of God. What thou doest, do freely, for God loves a cheerful giver, 2Co 9:7.

Here the law concerning Hebrew servants is repeated. There is an addition, requiring the masters to put some small stock into their servants' hands to set up with for themselves, when sent out of their servitude, wherein they had received no wages. We may expect family blessings, the springs of family prosperity, when we make conscience of our duty to our family relations. We are to remember that we are debtors to Divine justice, and have nothing to pay with. That we are slaves, poor, and perishing. But the Lord Jesus Christ, by becoming poor, and by shedding his blood, has made a full and free provision for the payment of our debts, the ransom of our souls, and the supply of all our wants. When the gospel is clearly preached, the acceptable year of the Lord is proclaimed; the year of release of our debts, of the deliverance of our souls, and of obtaining rest in him. And as faith in Christ and love to him prevail, they will triumph over the selfishness of the heart, and over the unkindness of the world, doing away the excuses that rise from unbelief, distrust, and covetousness.

Here is a direction what to do with the firstlings. We are not now limited as the Israelites were; we make no difference between a first calf, or lamb, and the rest. Let us then look to the gospel meaning of this law, devoting ourselves and the first of our time and strength to God; 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.

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; “The Hebrews (says Ainsworth) for the most part hold the remission to be perpetual.” He, however, argues from the word שמטה, an intermission, and its use in that sense in Exodus 23:11, that C.’s interpretation is the correct one. So also Dathe, who quotes Jos. Meyer in his Treatise on the Festivals of the Jews, ch. 17 sec. 20; and Michaelis, in his Laws of Moses, P. 3. sec. 157. as if the Sabbatical year destroyed all debtor and creditor accounts; but this is refuted by the context, for when the Sabbatical year is at hand, God commands them to lend freely, whereas the contract would have been ridiculous, unless it had been lawful to seek repayment in due time. Surely, if no payment had ever followed, it would have been required simply to give: for what would the empty form of lending have availed if the money advanced was never to be returned to its owner? But God required all suits to cease for that year, so that no one should trouble his debtor: and, because in that year of freedom and immunity there was no hope of receiving back the money, God provides against the objection, and forbids them to be niggardly, although the delay might produce some inconvenience. First of all, therefore, He commands them to make a remission in the seventh year, i e., to abstain from exacting their debts, and to concede to the poor, as well as to the land, a truce, or vacation. On which ground Isaiah reproves the Jews for observing the Sabbath amiss, when they exact A. V., “all your labors;” margin, “things wherewith ye grieve others; Heb., griefs;” C.’s own version, “omnes facultates vestras exigitis.” their debts, and “fast for strife and debate.” (Isaiah 58:3, 4.) The form of remission is added, That no one should vex his neighbor in the year in which the release of God is proclaimed.

3. Of a foreigner thou mayest exact it. An exception follows, that it should be 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 S. M., However. A. V., Save when; or, in its margin, To the end that. S.M. refers to Jewish expositors as saying, “The meaning is, Thou shalt not fear that this law may do you an injury; for, if you be such zealous observers of my precepts, I will so bless you, and make all things needful for you to increase, that there shall be no poor man amongst you, to whom you need give what is lent. And if there be any person needing your assistance, and ye, for my sake, forgive his debt, as I have commanded, the man who doth thus shall not lose what was owed him, but shall receive from me a more abundant blessing.” The learned reader may find this expression further discussed in Noldii Concord. partic. Art., 509 of Annot and Vindic. — W. אפס כי, ephes ci, is not better rendered “unless because,” (nisi quod:) and then this 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 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, 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.” (Amos 2:6.) In order, then, that they may 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 Corinthians:

“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 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, being enriched in every thing, you may abound unto all bountifulness.” (2 Corinthians 9:6-11.)

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.

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.

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

11. For the poor shall never cease out of the land. The notion “I know that ye will not obey me with a perfect heart, and therefore my blessing shall be lessened towards you, and there shall be poor among you.” Hebrew commentators quoted in Munster and Fagius. — Poole’s Syn. 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.

Exodus 21

Exodus 21:1-6

1. Now these are the judgments which thou shalt set before them.

1. Haec sunt judicia quae propones eis.

2. If thou buy an Hebrew servant, six years he shall serve; and in the seventh he shall go out free for nothing.

2. Si emeris servum Hebraeum, sex annis serviet: septimo egredietur gratis.

3. If he came in by himself, he shall go out by himself; if he were married, then his wife shall go out with him.

3. Si cum corpore suo ingressus fuerit, cum corpore suo egredietur: si maritus mulieris erat, egredietur et uxor ejus cum ipso.

4. If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master’s, and he shall go out by himself.

4. Si herus ejus dederit ei uxorem, et pepererit ei filios, vel filias, uxor et filii ejus erunt heri sui: ipse vero egredietur cum corpore suo.

5. And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free:

5. Quod si dicendo dixerit servus, Diligo herum meum, et uxorem meam, et filios meos, non egredietur liber:

6. Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the doorpost: and his master shall bore his ear through with an awl; and he shall serve him for ever.

6. Tunc adducet eum herus ejus ad judices, et applicabit eum ad ostium, vel ad postem, perforabitque herus ejus aurem ejus subula, et serviet ei in saeculum.

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 Corinthians 9:7.)

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.

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) “The Chaldee, Vatablus, and other more recent commentators translate it, Since he has served thee for six years for double the wages of a hireling; which the Hebrews thus explain, that the wages of a slave of six years’ standing are called double, because hirelings amongst the Hebrew’s only engaged themselves for three years, whereas the slave served for sir years; therefore he served twice as long, and earned twice as much.” — Corn. a Lapide in loco. 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.

Leviticus 25

Leviticus 25:39-55

39. And if thy brother that dwelleth by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bond-servant:

39. Si attenuatus fuerit frater tuus apud te, ita ut vendat se tibi, non uteris opera ejus tanquam servi opera.

40. But as an hired servant, and as a sojourner, he shall be with thee, and shall serve thee unto the year of jubilee:

40. Tanquam mercenarius, tanquam colonus erit tecum: usque ad annum Jubilaei serviet tibi.

41. And then shall he depart from thee, both he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return.

41. Egredietur autem a te ipse, et liberi ejus cum eo, ac revertetur ad familiam suam, et ad possessionem patrum suorum revertetur.

42. For they are my servants, which I brought forth out of the land of Egypt: they shall not be sold as bond-men.

42. Sunt enim servi mei quos eduxi e terra AEgypti: non vendentur venditione servili.

43. Thou shalt not rule over him with rigor, but shalt fear thy God.

43. Non dominaberis illis dure sed timebis a Deo tuo.

44. Both thy bond-men and thy bond-maids, which thou shalt have, shall be of the heathen that are round about you; of them shall ye buy bond-men and bond-maids.

44. Servus autem tuus et ancilla tua qui erunt tibi, de gentibus erunt quae sunt in circuitu vestro, ex iis emetis servum et ancillam.

45. Moreover, of the children of the strangers that do sojourn among you, of them shall ye buy, and of their families that are with you, which they begat in your land; and they shall be your possession:

45. Et etiam de filiis incolarum qui versantur apud vos, emetis: et de familia eorum qui apud vos sunt, quos procreaverunt in terra vestra: eruntque vobis in possessionem.

46. And ye shalt take them as an inheritance for your children after you, to inherit them for a possession; they shall be your bond-men for ever: but over your brethren the children of Israel, ye shall not rule one over another with rigor.

46. Et jure haereditario possidebitis eos pro filiis vestris post vos, ad possidendum possessionem: in perpetuum utemini opera, eorum: fratribus autem vestris filiis Israel quisque fratri suo non dominabitur dure.

47. And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger’s family:

47. Si autem apprehenderint manus peregrini et advenae qui est apud te, et attenuatus fuerit frater tuus qui apud illum versatur, seque vendiderit peregrino et advenae qui est apud te, vel stirpi familiae peregrini:

48. After that he is sold he may be redeemed again; one of his brethren may redeem him:

48. Postquam vendiderit se, redemptio erit ei: unus e fratribus ejus redimet eum:

49. Either his uncle, or his uncle’s son, may redeem him, or any that is nigh of kin unto him of his family may redeem him; or, if he be able, he may redeem himself.

49. Aut patruus ejus, aut filius patrui ejus redimet eum, aut propinquus carnis ejus e familia ejus redimet eum: aut si apprehenderit manus ejus, tunc redimet seipsum.

50. And he shall reckon with him that bought him, from the year that he was sold to him, unto the year of jubilee: and the price of his sale shall be according unto the number of years, according to the time of an hired servant shall it be with him.

50. Et supputabit cum eo qui emit ipsum, ab anno quo se vendidit illi, usque ad annum Jubilaei, aestimabiturque pecunia venditionis ejus secundum numerum annorum: et secundum dies mercenarii fiet cum eo.

51. If there be yet many years behind, according unto them he shall give again the price of his redemption out of the money that he was bought for.

51. Si adhuc multi fuerint anni, secundum eos restituet redemptionem suam de argento venditionis suae.

52. And if there remain but few years unto the year of jubilee, then he shall count with him, and according unto his years shall he give him again the price of his redemption.

52. Quod si parum reliquum sit ex annis usque ad annum Jubilaei, tunc supputabit cum eo: et secundum annos suos restituet redemptionem suam.

53. And as a yearly hired servant shall he be with him: and the other shall not rule with rigor over him in thy sight.

53. Tanquam mercenarius annuus erit cum illo: non dominabitur ei dure in oculis tuis.

54. And if he be not redeemed in these years, then he shall go out in the year of jubilee, both he, and his children with him.

54. Si non se redemerit in illis, egredietur in anno Jubilaei ipse et filii ejus:

55. For unto me the children of Israel are servants; they are my servants, whom I brought forth out of the land of Egypt: I am the Lord your God.

55. Quia mihi sunt filii Israel servi, servi mei sunt quos eduxi e terra AEgypti: ego Jehova Deus vester.

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.

Another Supplement

respecting the Payment of Tribute

Exodus 30

Exodus 30:11-13, 15, 16

11. And the Lord spake unto Moses, saying,

11. Loquutus est Jehova ad Mosen, dicendo,

12. When thou takest the sum of the children of Israel, after their number, then shall they give every man a ransom for his soul unto the Lord, when thou numberest them; that there be no plague among them, when thou numberest them.

12. Subduces summam filiorum Israel, prout numerati fuerint inter eos: dabunt singuli redemptionem animae suae Jehovae quum numeraveris eos, et non erit in eis plaga quum numeraveris eos.

13. This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel is twenty gerahs:) an half shekel shall be the offering of the Lord.

13. Hoc dabunt quisque transiens inter numeratos, dimidium sicli secundum siclum sanctuarii. Viginti obolorum est siclus, dimidium sicli erit oblatio Jehovae.

15. The rich shall not give more, and the poor shall not give less, than half a shekel, when they give an offering unto the Lord, to make an atonement for your souls.

15. Dives non augebit, et pauper non diminuet ex dimidio sicli, dando oblationem Jehovae ad expiandas animas vestras.

16. And thou shalt take the atonement-money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the Lord, to make an atonement for your souls.

16. Accipiesque pecuniam expiationum a filiis Israel, et dabis eam in opus tabcrnaculi testimonii: eritque filiis Israel in memoriale coram Jehova, ad expiandas animas vestras.

CHAPTER 15

De 15:1-11. The Seventh Year, a Year of Release for the Poor.

1. At the end of every seven years--during the last of the seven, that is, the sabbatical year (Ex 21:2; 23:11; Le 25:4; Jr 34:14).

2. 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.

3. 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 (Le 25:44; Jr 34:14; compare 1Ch 22:2; 2Ch 2:17).

4. Save when there shall be no poor man among you--Apparently a qualifying clause added to limit the application of the foregoing statement [De 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.

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 (Ro 12:8; 2Co 9:7).

De 15:12-19. Hebrew Servants' Freedom.

12. 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 (Le 25:39; 2Ki 4:1; Ne 5:1-13; Job 24:9; Mt 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 Le 25:39].

13-15. 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.

16-17. 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.

18. 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 (Le 25:53), or at most for three years (Is 16:14).

19. All the firstling males of thy herd and of thy flock thou shalt sanctify unto the Lord thy God--[See on Ex 13:2]; see Ex 22:30).

thou shalt do not work with the firstling of thy bullock--that is, the second firstlings (see De 12:17, 18; 14:23).

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).

There shall be no poor - That is, comparatively; see Deu 15:11.

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.

Beware that there be not a thought in thy wicked heart - לבבך בליעל lebabecha beliyaal, thy belial heart, that is, thy good-for-nothing or unprofitable 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!

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.

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.

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.

Thou shalt take an awl - See the note on Exo 21:6.

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

If there be any blemish - See the notes on Lev 22:20. God will have both a perfect priest and a perfect offering.

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

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

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

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

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

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

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

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

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

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

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

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

1 AT the end of every seven years thou shalt make a release.

(i. e.) In the last year of the seven, as is most evident from ver. 9. Exod. 21. 2. Ier. 34. 14. So the like phrase is oft used, as Deut. 14. 28. Ios. 3. 2. Ier. 25. 12. Luk. 2. 21. Act. 2. 1. And this year of release, as it is called below ver. 9. is the same with the Sabbatical year, Exod. 23. 11. Levit. 25. 4.

Marginal references: Lev. 25. 2. 4.

2 And this is the manner of the release. Every creditor that lendeth ought unto his neighbour, shall release it : he shall not exact it of his neighbour, or of his brother , because it is called the LORDS release .

Not absolutely and finally forgive it, but forbear it for that year, as may appear, 1. because the word doth not signifie a total dismission or acquitting, but an intermission for a time, as Exod. 23. 11. He shall not exact it, as it here follows, i. e. force it from him by course of Law or otherwise, to wit, that year, which is easily understood out of the whole context. 2. Because the person releasing is called a creditor, and his communicating to him what he desires and needs is called lending here and ver. 8. whereas it were giving, and the person giving it were no creditor but a donor, if it were to be wholly forgiven to him. [illegible: 1+ letters]3. Because the reason of this Law is temporary and peculiar to that year, wherein there being no sowing, nor reaping, they were not in a capacity to pay their debts. 4. Because it seems unjust and unreasonable, and contrary to other Scriptures, which require men to pay what they borrow, as Ps. 37. 21. Yet I deny not that in case of poverty the debt was to be forgiven, but that was not by vertue of this law, but of other commands, of God.

This is added to explain and limit the word neighbour, which is more general unto a brother, to wit, in Nation and Religion, to an Israelite, who is opposed to a forreigner, ver. 3. Heb. and a brother, for that is a brother, the particle and being oft so used, as Gen. 13. 15. &c.

Or. a release to or 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. If you are unwilling to release this for your brothers sake, yet do it for Gods sake your Lord and the chief creditor.

Marginal references: Heb. master of the lendings of his hand.

3 Of a forreigner thou mayest exact it again: but that which is thine with thy brother, thine hand shall release.

Or stranger, yea though a proselyte, for 1. They are oft called by this name, as Gen. 17. 12. Ruth 2. 10. 2. Though proselytes were admitted to the Church-priviledges of the Israelites, yet they were not admitted to all their civil immunities or priviledges. See 1 Chron. 22. 2. and 2 Chron. 2. 17. 3. Such were not then freed from their personal debt, to wit, of their service, Levit. 25. 44. Deut. 15. 12. Ier. 34. 14. therefore not from their real debt.

To wit, by right though lent to him.

4 Save when there shall be no poor among you : for the LORD shall greatly bless thee in the land which the LORD thy God giveth thee for an inheritance to possess it:

So the words are an exception to the foregoing clause, which they restrain to the poor, and imply that if his brother was rich, he might exact his debt of him, in that year. And indeed this Law seems to be chiefly if not wholly designed and given in favour to the poor and to the borrower, as is manifest from ver. 6, 7, 8, 9, 10, 11. But the words are and may be rendred thus, as in the margent of our Bibles, To the end that there be no poor among you. And so they contain a reason of this Law, to wit, that none be impoverished and ruined by a rigid and unseasonable exaction of debts. They may also be translated thus, Nevertheless of a truth or, assuredly (as the particle chi is oft used) there shall be no poor among you, and the sense may be this, Though I impose this Law upon you, which may seem hard and grievous, yet the truth is, supposing your performance of the conditions of Gods Covenant, you shall not have any great occasion to exercise your charity and kindness in this matter, for God will greatly bless you, &c. so as you shall be in a capacity of lending, and few or none of you will have any need to borrow and thereby to expose his brethren to the inconvenience and burden of this Law. Thus the connexion is plain and easie both with the foregoing and following words. Object. It is said, the poor should never cease, ver. 11. Answ. That also is true and affirmed by God, because he foresaw they would not perform their duty, and therefore would bereave themselves of the promised blessing.

And therefore this will be no great inconvenience nor burden to thee.

Marginal references: Or, to the end that there be no poor among you.

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.

Thou shalt be rich and able to lend not onely to thy poor brother, but even to strangers of other nations, yea to many of them.

Marginal references: chap. 28. 12, 44.

8 But thou shalt open thine hand wide unto him , and shalt surely lend him sufficient for his need, in that which he wanteth.

(i. e.) Deal bountifully and liberally with him, giving him as it were by handfuls.

Marginal references: Mat. 5. 42. Luk. 6. 34, 3[illegible: 1+ letters].

9 Beware that there be not a thought in thy wicked heart , saying, The seventh year, the year of release is at hand, and thine eye be evil against thy poor brother, and thou givest him nought, and he cry unto the LORD against thee, and it be sin unto thee.

Suppress the first risings and inward motions of such uncharitableness.

(i. e.) Envious, unmerciful, unkind, as this phrase is used Prov. 23. 6. Matth. 20. 15. as a good eye notes the contrary disposition, Prov. 22. 9.

(i. e.) It be charged upon thee as a sin, and as a great sin, as the word sin sometimes signifies, as Prov. 24. 9. Iohn 15. 24. Iam. 4. 17.

Marginal references: Heb. word.; Heb. Be[illegible: 1+ letters].

10 Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him : because that for this thing the LORD thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto .

(i. e.) Thou shalt give not onely with an open hand, but with a willing and chearful mind and heart, Rom. 12. 8. 2. Cor. 9. 7. without which thy very charity is uncharitable and not accepted by God, who requires the heart in all his services.

(i. e.) In all thy works, as before, for the hand is the great instrument of action.

11 For the poor shall never cease out of the land : therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy in the land.

God by his providence will so order it, partly for the punishment of your disobedience, and partly for the trial and exercise of your obedience to me and charity to your brother, both which are best discovered by your performance of costly duties.

Marginal references: Mat. [illegible: 1+ letters]. [illegible: 1 word] Joh. 12. [illegible: 1+ letters].

12 And if thy brother, an Hebrew man, or an Hebrew woman be sold unto thee , and serve thee six years , then in the seventh year thou shalt let him go free from thee.

See on Exod. 22. 3.

To be computed, either 1. From the year of release, as they gather from hence that personal and real debts were both released together. But that seems to be supposed rather than proved, nay there is a manifest difference between them, for the release of real debts is expresly mentioned and required in the year of release, but so is not the release of the personal debt of servitude, either here or elsewhere. Or rather 2. From the beginning of this servitude, which is every where limited unto the space of six years, as here and below ver. 18. and Exod, 21. 2. Ier. 34. 14. And it seems a strange and forced exposition, to take these six years, for so much of the six years as remains until the year of release, which possibly might not be one quarter of a year, whereas an hired servant serves for a far longer time, and this is said to be worth a double hired servant, in regard of the longer time of his service, ver. 18. Adde to this, that it is mentioned as the peculiar priviledge of the year of Jubilee, that such servants were then freed though their six years of service were not expired.

Marginal references: Exod. [illegible: 1 word] Jer. 34. [illegible: 1 word]

15 And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee : therefore I command thee this thing to day.

And brought thee out with triumph and with riches, which because they would not, God did, give to thee as a just recompence for thy service, and therefore thou shalt sollow his example, and send out thy servant furnished with all convenient provisions.

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) .

Because he is sensible that he fares well with thee. Or, because it is good, i. e. acceptable in his eyes or pleasing to him, to be with thee.

17 Then thou shalt take an awl, and thrust it through his ear unto the door, and he shall be thy servant for ever : and also unto thy maidservant thou shalt do likewise .

(i. e.) All the time of his Life, or, at least, till the year of Jubile. See on Exod. 21. 6.

(i. e.) Either dismiss her honourably and with plenty of provision: or engage her to perpetual servitude in the same manner and by the same Rites. Whence it appears, that this case differs from that Exod. 21. 7. and that the maid-servant there was taken in upon other and better terms than this here.

Marginal references: Exod. 21. 6.

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 , in serving thee six years, and the LORD thy God shall bless thee in all that thou doest.

Or, he deserves double wages to an hired servant, because he served thee upon better terms, both without wages, which hired servants require, and for a longer time, even for six years, as it here follows, whereas servants were ordinarily hired but from year to year, Levit. 25. 53. or at most but for three years, as they gather from this place and Isa. 16. 14.

Marginal references: See Isa. 16. 14.

19 All the firstling males that come of thy herd, and of thy flock, thou shalt sanctifie unto the LORD thy God: thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep.

This is meant, either 1. Of the male firstlings; which, they say, is forbidden here, because some did plow with the firstlings of their Oxen, and shear the firstlings of their sheep before they were offered. But this seems absurd and incredible, because they were to be offered upon the eighth day, Exod. 22. 30. when they were very unfit for such uses. Or rather 2. The second firstlings, of which see on Deut. 12. 17.

Marginal references: Exod. 34. 19. [illegible: 1+ letters]ev. 27. 26. Num. 3. 13.

20 Thou shalt eat it before the LORD thy God year by year , in the place which the LORD shall chuse, thou and thy houshold.

Either 1. Thou, O Priest. Or rather 2. Thou, O Israelite▪ for it is evident that the same person who was forbidden to work with these, verse 19. is here commanded to eat them, &c.

Together with the Levites, as is to be understood from Deut. 12. 18. and 14. 27, 29. where that is expressed in like cases.

To wit, in the solemn feasts which returned upon them every year. See Deut. 16. 11, 14.

Deu 15:1-2

On the Year of Release. - The first two regulations in this chapter, viz., Deu 15:1-11 and Deu 15:12-18, follow simply upon the law concerning the poor tithe in Deu 14:28-29. The Israelites were not only to cause those who had no possessions (Levites, strangers, widows, and orphans) to refresh themselves with the produce of their inheritance, but they were not to force and oppress the poor. Debtors especially were not to be deprived of the blessings of the sabbatical year (Deu 15:1-6). “At the end of seven years thou shalt make a release.” The expression, “at the end of seven years,” is to be understood in the same way as the corresponding phrase, “at the end of three years,” in Deu 14:28. The end of seven years, i.e., of the seven years’ cycle formed by the sabbatical year, is mentioned as the time when debts that had been contracted were usually wiped off or demanded, after the year’s harvest had been gathered in (cf. Deu 31:10, according to which the feast of Tabernacles occurred at the end of the year). שׁמטּה, from שׁמט 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 שׁמוט (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). קרא 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).

Deu 15:3

The foreigner thou mayest press, but what thou hast with thy brother shall thy hand let go. נכרי is a stranger of another nation, standing in no inward relation to Israel at all, and is to be distinguished from גּר, 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.

Deu 15:4

“Only that there shall be no poor with thee.” יהיה 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.

Deu 15:5-6

This blessing would not fail, if the Israelites would only hearken to the voice of the Lord; “for Jehovah blesseth thee” (by the perfect בּרכך, 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.” עבט, a denom. verb, from עבוט, 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).

Deu 15:7-8

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 brother מחסרו דּי, “the sufficiency of his need,” whatever he might need to relieve his wants.

Deu 15:9-10

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 (בּליּעל 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 15:11

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.

Deu 15:12-14

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 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 (העניק, lit., put upon the neck) of thy flock, and of thy floor (corn), and of thy press (oil and wine); wherewith thy God hath blessed thee, of that thou shalt give to him.”

Deu 15:15

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, Deu 24:22, but also in Exo 22:20; Exo 23:9, and Lev 19:34.

Deu 15:16-17

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.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.

Deu 15:18

If, on the other hand, the servant (or maid) wished to be set free, the master was not to think it hard; “for the double of the wages of a day-labourer he has earned for thee for six years,” i.e., not “twice the time of a day-labourer, so that he had really deserved twice the wages” (Vatablius, Ad. Osiander, J. Gerhard), for it cannot be proved from Isa 16:14, that a day-labourer generally hired himself out for three years; nor yet, “he has been obliged to work much harder than a day-labourer, very often by night as well as day” (Clericus, J. H. Michaelis, Rosenmüller, Baumgarten); but simply, “he has earned and produced so much, that if you had been obliged to keep a day-labourer in his place, it would have cost you twice as much” (Schultz, Knobel).

Deu 15:19-23

Application of the first-born of Cattle. - From the laws respecting the poor and slaves, to which the instructions concerning the tithes (Deu 14:22-29) had given occasion, Moses returns to appropriation of the first-born of the herd and flock to sacrificial meals, which he had already touched upon in Deu 12:6, Deu 12:17, and Deu 14:23, and concludes by an explanation upon this point. The command, which the Lord had given when first they came out of Egypt (Exo 13:2, Exo 13:12), that all the first-born of the herd and flock should be sanctified to Him, is repeated here by Moses, with the express injunction that they were not to work with the first-born of cattle (by yoking them to the plough or waggon), and not to shear the first-born of sheep; that is to say, they were not to use the first-born animals which were sanctified to the Lord for their own earthly purposes, but to offer them year by year as sacrifices to the Lord, and consume them in sacrificial meals. To this he adds (Deu 15:21, Deu 15:22) that further provision, that first-born animals, which were blind or lame, or had any other bad fault, were not to be offered in sacrifice to the Lord, but, like ordinary animals used for food, could be eaten in all the towns of the land. Although the first part of this law was involved in the general laws as to the kind of animal that could be offered in sacrifice (Lev 22:19.), it was by no means unimportant to point out distinctly their applicability to the first-born, and add some instructions with regard to the way in which they were to be applied. (On Deu 15:22 and Deu 15:23, see Deu 12:15 and Deu 12:16.) The annual feasts appointed by the law were to be celebrated, like the sacrificial meals, at the place which the Lord would choose for the revelation of His name; and there Israel was to rejoice before the Lord with the presentation of sacrifices. From this point of view Moses discusses the feasts of Passover, Pentecost, and Tabernacles, assuming the laws previously given concerning these festivals (Ex 12; Lev 23:1, and Num 28 and 29) as already known, and simply repeating those points which related to the sacrificial meals held at these festivals. This serves to explain the reason why only those three festivals are mentioned, at which Israel had already been commanded to appear before the Lord in Exo 23:14-17, and Exo 34:18, Exo 34:24-25, and not the feast of trumpets or day of atonement: viz., because the people were not required to assemble at the sanctuary out of the whole land on the occasion of these two festivals.That the assembling of the people at the central sanctuary is the leading point of view under which the feasts are regarded here, has been already pointed out by Bachmann (die Feste, p. 143), who has called attention to the fact that “the place which Jehovah thy God will choose” occurs six times (Deu 16:2, Deu 16:6, Deu 16:7, Deu 16:11, Deu 16:15, Deu 16:16); and “before the face of Jehovah” three times (Deu 16:11 and Deu 16:16 twice); and that the celebration of the feast at any other place is expressly declared to be null and void. At the same time, he has once more thoroughly exploded the contradictions which are said to exist between this chapter and the earlier festal laws, and which Hupfeld has revived in his comments upon the feasts, without troubling himself to notice the careful discussion of the subject by Hävernick in his Introduction, and Hengstenberg in his Dissertations.

The Year of Release. (b. c. 1451.)

1 At the end of every seven years thou shalt make a release. 2 And this is the manner of the release: Every creditor that lendeth ought unto his neighbour shall release it; he shall not exact it of his neighbour, or of his brother; because it is called the Lord 's release. 3 Of a foreigner thou mayest exact it again: but that which is thine with thy brother thine hand shall release; 4 Save when there shall be no poor among you; for the Lord shall greatly bless thee in the land which the Lord thy God giveth thee for an inheritance to possess it: 5 Only if thou carefully hearken unto the voice of the Lord thy God, to observe to do all these commandments which I command thee this day. 6 For the Lord thy God blesseth thee, as he promised thee: and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over thee. 7 If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother: 8 But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth. 9 Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the Lord against thee, and it be sin unto thee. 10 Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto. 11 For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.

Here is, I. A law for the relief of poor debtors, such (we may suppose) as were insolvent. Every seventh year was a year of release, in which the ground rested from being tilled and servants were discharged from their services; and, among other acts of grace, this was one, that those who had borrowed money, and had not been able to pay it before, should this year be released from it; and though, if they were able, they were afterwards bound in conscience to repay it, yet thenceforth the creditor should never recover it by law. Many good expositors think it only forbids the exacting of the debt in the year of release, because, no harvest being gathered in that year, it could not be expected that men should pay their debts then, but that afterwards it might be sued for and recovered: so that the release did not extinguish the debt, but only stayed the process for a time. But others think it was a release of the debt for ever, and this seems more probable, yet under certain limitations expressed or implied. It is supposed (v. 3) that the debtor was an Israelite (an alien could not take the benefit of this law) and that he was poor (v. 4), that he did not borrow for trade or purchase, but for the subsistence of his family, and that now he could not pay it without reducing himself to poverty and coming under a necessity of seeking relief in other countries, which might be his temptation to revolt from God. The law is not that the creditor shall not receive the debt if the debtor, or his friends for him, can pay it; but he shall not exact it by a legal process. The reasons of this law are, 1. To put an honour upon the sabbatical year: Because it is called the Lord's release, v. 2. That was God's year for their land, as the weekly sabbath was God's day for themselves, their servants, and cattle; and, as by the resting of their ground, so by the release of their debts, God would teach them to depend upon his providence. This year of release typified the grace of the gospel, in which is proclaimed the acceptable year of the Lord, and by which we obtain the release of our debts, that is, the pardon of our sins, and we are taught to forgive injuries, as we are and hope to be forgiven of God. 2. It was to prevent the falling of any Israelite into extreme poverty: so the margin reads (v. 4), To the end there shall be no poor among you, none miserably and scandalously poor, to the reproach of their nation and religion, the reputation of which they ought to preserve. 3. God's security is here given by a divine promise that, whatever they lost by their poor debtors, it should be made up to them in the blessing of God upon all they had and did, v. 4-6. Let them take care to do their duty, and then God would bless them with such great increase that what they might lose by bad debts, if they generously remitted them, should not be missed out of their stock at the year's end. Not only, the Lord shall bless thee (v. 4), but he doth bless thee, v. 6. It is altogether inexcusable if, though God had given us abundance, so that we have not only enough but to spare, yet we are rigorous and server in our demands from our poor brethren; for our abundance should be the supply of their wants, that at least there may not be such an inequality as is between two extremes, 2 Cor. viii. 14. They must also consider that their land was God's gift to them, that all their increase was the fruit of God's blessing upon them, and therefore they were bound in duty to him to use and dispose of their estates as he should order and direct them. And, lastly, If they would remit what little sums they had lent to their poor brethren, it is promised that they should be able to lend great sums to their rich neighbours, even to many nations (v. 6), and should be enriched by those loans. Thus the nations should become subject to them, and dependent on them, as the borrower is servant to the lender, Prov. xxii. 7. To be able to lend, and not to have need to borrow, we must look upon as a great mercy, and a good reason why we should do good with what we have, lest we provoke God to turn the scales.

II. Here is a law in favour of poor borrowers, that they might not suffer damage by the former law. Men would be apt to argue, If the case of a man be so with his debtor that if the debt be not paid before the year of release it shall be lost, it were better not to lend. "No," says this branch of the statute, "thou shalt not think such a thought." 1. It is taken for granted that there would be poor among them, who would have occasion to borrow (v. 7), and that there would never cease to be some such objects of charity (v. 7), and that there would never cease to be some such objects of charity (v. 11): The poor shall never cease out of thy land, though not such as were reduced to extreme poverty, yet such as would be behind-hand, and would have occasion to borrow; of such poor he here speaks, and such we have always with us, so that a charitable disposition may soon find a charitable occasion. 2. In such a case we are here commanded to lend or give, according to our ability and the necessity of the case: Thou shalt not harden thy heart, nor shut thy hand, v. 7. If the hand be shut, it is a sign the heart is hardened; for, if the clouds were full of rain, they would empty themselves, Eccl. xi. 3. Bowels of compassion would produce liberal distributions, Jam. ii. 15, 16. Thou shalt not only stretch out thy hand to him to reach him something, but thou shalt open thy hand wide unto him, to lend him sufficient, v. 8. Sometimes there is as much charity in prudent lending as in giving, as it obliges the borrower to industry and honesty and may put him into a way of helping himself. We are sometimes tempted to think, when an object of charity presents itself, we may choose whether we will give any thing or nothing, little or much; whereas it is here an express precept (v. 11), I command thee, not only to give, but to open thy hand wide, to give liberally. 3. Here is a caveat against that objection which might arise against charitable lending from the foregoing law for the release of debts (v. 9): Beware that there be not a thought, a covetous ill-natured thought, in thy Belial heart, "The year of release is at hand, and therefore I will not lend what I must then be sure to lose;" lest thy poor brother, whom thou refusest to lend to, complain to God, and it will be a sin, a great sin, to thee. Note, (1.) The law is spiritual and lays a restraint upon the thoughts of the heart. We mistake if we think thoughts are free from the divine cognizance and check. (2.) That is a wicked heart indeed that raises evil thoughts from the good law of God, as theirs did who, because God had obliged them to the charity of forgiving, denied the charity of giving. (3.) We must carefully watch against all those secret suggestions which would divert us from our duty or discourage us in it. Those that would keep from the act of sin must keep out of their minds the very thought of sin. (4.) When we have an occasion of charitable lending, if we cannot trust the borrower, we must trust God, and lend, hoping for nothing again in this world, but expecting it will be recompensed in the resurrection of the just, Luke vi. 35; xiv. 14. (5.) It is a dreadful thing to have the cry of the poor against us, for God has his ear open to that cry, and, in compassion to them, will be sue to reckon with those that deal hardly with them. (6.) That which we think is our prudence often proves sin to us; he that refused to lend because the year of release was at hand thought he did wisely, and that men would praise him as doing well for himself, Ps. xlix. 18. But he is here told that he did wickedly, and that God would condemn him as doing ill to his brother; and we are sure that the judgment of God is according to truth, and that what he says is sin to us will certainly be ruin to us if it be not repented of.

III. Here is a command to give cheerfully whatever we give in charity: "Thy heart shall not be grieved when thou givest, v. 10. Be not loth to part with thy money on so good an account, nor think it lost; grudge not a kindness to they brother; and distrust not the providence of God, as if thou shouldest want that thyself which thou givest in charity; but, on the contrary, let it be a pleasure and a satisfaction of soul to thee to think that thou art honouring God with thy substance, doing good, making thy brother easy, and laying up for thyself a good security for the time to come. What thou doest do freely, for God loves a cheerful giver," 2 Cor. ix. 7.

IV. Here is a promise of a recompence in this life: "For this thing the Lord thy God shall bless thee." Covetous people say "Giving undoes us;" no, giving cheerfully in charity will enrich us, it will fill the barns with plenty (Prov. iii. 10) and the soul with true comfort, Isa. lviii. 10, 11.

12 And if thy brother, a Hebrew man, or a 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: 14 Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress: of that wherewith the Lord thy God hath blessed thee thou shalt give unto him. 15 And thou shalt remember that thou wast a bondman in the land of Egypt, and the Lord thy God redeemed thee: therefore I command thee this thing to day. 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; 17 Then thou shalt take an awl, and thrust it through his ear unto the door, and he shall be thy servant for ever. And also unto thy maidservant thou shalt do likewise. 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, in serving thee six years: and the Lord thy God shall bless thee in all that thou doest.

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, v. 12. Compare Exod. xxi. 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. 2. 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, v. 16, 17. Compare Exod. xxi. 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.

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, v. 13, 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" 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, v. 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 (v. 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, v. 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. xvi. 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 (v. 4, 6, 10), The Lord thy God shall bless thee. Then we may expect family blessings, the springs of family-prosperity, when we make conscience of our duty to our family-relations.

19 All the firstling males that come of thy herd and of thy flock thou shalt sanctify unto the Lord thy God: thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep. 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 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.

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 (v. 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 (Exod. xiii. 2, 15); on the eighth day it was to be given to God ( Exod. xxii. 30), and to be divided between the priest and the altar, Num. xviii. 17, 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" (v. 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, v. 20. Thou shalt eat it before the Lord thy God, as directed ch. xii. 18. (2.) But what must they do with that which was blemished, ill-blemished? v. 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 (v. 22), only they must be sure not to eat it with the blood, v. 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.

CHAP. XV.

AT the end of seven yeeres thou shalt make a release. And this is the manner of the release; that every creditour that lendeth ought unto his neighbour, doe release it: hee shall not exact of his neighbour, and of his brother, because hee hath proclaimed a release to Iehovah. Of a forrainer thou maist exact it: but that which is thine, with thy brother, thine hand shall release. Only, that there be not in thee a needy man; for Iehovah blessing will blesse thee in the land which Iehovah thy God giveth to thee for an inheritance, to possesse it. Only, if hearkning thou wilt hearken unto the voice of Iehovah thy God, to observe to doe all his commandement which I command thee this day. For Iehovah thy God blesseth thee, as he hath spoken unto thee; and thou shalt lend unto many nations; but thou shalt not borrow; and thou shalt rule over many nations, and they shall not rule over thee.

If there shall be in thee a needy man, of one of thy brethren, in any of thy gates, in thy land which Iehovah thy God giveth unto thee, thou shalt not make strong thine heart, nor shut thine hand from thy brother the needy man. But opening thou shalt open thine hand unto him, and lending thou shalt lend him enough for his want, that which is wanting unto him. Beware of thy selfe, lest there be a thought in thine heart of Belial, saying; the seventh yeere is neere, the yeere of release; and thine eye be evill against thy brother the needy man, and thou givest not unto him, and he cry against thee unto Iehovah, and it be sinne unto thee. Giving thou shalt give unto him, & thine heart shall not be evill whē thou givest unto him, because that for this thing Iehovah thy God will blesse thee in all thy workes, and in all that thou puttest thine hand unto. For the needy shall not cease out of the land: therefore I doe command thee, saying; opening thou shalt open thine hand to thy brother, to thy poore afflicted, and to thy needy in thy land.

If thy brother an Hebrew, or an Hebrew esse be sold unto thee, and serve thee six yeeres, then in the seventh yeere thou shalt send him out free from thee. And when thou sendest him out free from thee, thou shalt not send him out empty. Furnishing thou shalt furnish him out of thy flocke, and out of thy floore, and out of thy wine-presse; of that wherewith Iehovah thy God hath blessed thee, thou shalt give unto him.

And thou shalt remember that thou wast a servant in the land of Egypt, and Iehovah thy God redeemed thee; therefore I doe command thee this thing to day. And it shall be, if he say unto thee, I will not goe out from thee, because he loveth thee and thine house, because he is well with thee; Then thou shalt take an awle, and shalt thrust it in his eare, and in the doore, and he shall be unto thee a servant for ever; and also unto thy woman-servant thou shalt doe likewise. It shall not be hard in thine eyes when thou sendest him out free from thee, for the double of the hire of an hired servant, he hath served thee six yeers: and Iehovah thy God will blesse thee in all that thou doest.

Every firstling, which shall be borne of thy herd and of thy flocke, the male thou shalt sanctifie unto Iehovah thy God: thou shalt not serve with the firstling of thy bullocke, nor sheare the firstling of thy flocke. Thou shalt eat it before Iebovah thy God, yeere by yeere, in the place which Iehovah shall chuse, thou and thine house. And if there be in it a blemish, lame, or blinde, any evill blemish, thou shalt not sacrifice it unto Iehovah thy God. Thou shalt eat it within thy gates, the uncleane and the cleane (person) together, as the Roe-bucke, and as the Hart. Only the bloud thereof thou shalt not eat; thou shalt powre it upon the earth, as water.

Annotations. AT the end of seven yeeres] Hereby seemeth properly to be meant according to the old Latine version, In the seventh yeere; as in Deut. 14. 28. At the end of three yeeres, meaneth in the third yeere: and in Ier. 34. 14. it is said, At the end of seven yeeres, let yee goe every man his brother, &c. that is, as there after followeth, when hee hath served thee six yeeres; and Moses here in Deut. 15. 12. explaineth it in the seventh yeere: and the Greeke Interpreters translate that place of Ieremy, At the end of seven yeeres, thus, when six yeeres are fulfilled. So here, the end of seven yeeres, is the seventh yeere, which is the end or last of the seven: and as servants were to be released in the beginning of the seventh yeere, when they had fully served six; so Aben Ezra (upon this place) expoundeth this remission of debts to be at the beginning of the yeere. Howbeit some of the Hebrew Expositors take it otherwise, saying; The seventh (yeere) releaseth not debts of money, but at the end thereof, as it is said (in Deut. 15. 1.) At the end of seven yeeres, &c. And there he saith (in Deut. 31. 10.) At the end of seven yeeres, in the solemnity of the yeere of release; in the feast of Tabernacles. What is (meant) there? after (seven yeeres;) so the forgivenesse of monies is after seven (yeeres.) Therefore hee that lendeth to his neighbour in the seventh yeere it selfe, may require his debt all the yeere; but when the Sun is set in the night of new-yeeres day, at the going out of the seventh yeere, the debt is lost. Maimony in Misn. tom. 3. treat. of the Release and Iubilee, ch. 9. s. 4. This seventh yeere is that spoken of in Exod. 23. 11. and Levit. 25. 4. which was a Sabbath and rest for the land, that it might not be tilled, and a yeere of releasing debts, figuring the yeere of grace, the acceptable yeere of the Lord, which Christ preached, by whom wee have obtained of God release of our debts, that is, the forgivenesse of our sinnes, Luke 4. 18, 19. Matth. 6. 12. Luke 11. 4. and are taught also to forgive, if wee have ought against any; that our Father also which is in heaven, may forgive us our trespasses, Mark. 11. 25. that we be kinde one to another, tender hearted, forgiving one another, even as God for Christs sake hath forgiven us, Ephes. 4. 32. Coloss. 3. 12, 13. See the annotations on Levit. 25. a release] or, a remission, or intermission, called in Hebrew Shemitta[illegible: 1 letter], in Greeke Aphesis, that is, forgivenesse, or remission: the word which the new Testament useth for forgivenesse of sinnes, Marke 1. 4. Matth. 26. 28. whereof this release of debts was a shadow. And the word is likewise used in Exod. 23. 11. where speech is of the land, that it should be let rest, or intermitted from [illegible: 2 letters]llage, which was but for that seventh yeere onely: wherefore it cannot be gathered from this word, that the remission of debts here commanded, was to be for ever, but might be an intermission onely for the seventh yeere, wherein was neither sowing, nor reaping, nor other workes of husbandry, so that the poore had not such meanes to pay their debts, as in other yeeres. Howbeit, the Hebrewes for the most part hold the remission to be perpetuall, and therefore have their limitations for some debts and debtors, as after shall be shewed. Vers. 2. the manner] Hebr. the word; which the Greeke expoundeth, the ordinance (or commandement) of the release. every c[illegible: 1 letter]editour.] Hebr. every master (or owner) of the lending of his hand, that is, of the thing lent with his hand: which seemeth to imply money, and the like, and that which is a mans own, whereof he hath power, as to lend, so to remit. It may also be interpreted, every master of the exaction of his hand, whi[illegible: 1 letter]h he may exact of his neighbour, doe release it; that is, every creditour that hath right to exact (the debt) with his hand, doe release that which he might exact. The Greeke expounds it thus; Thou shalt for give every proper debt (or, every debt of thine owne) which thy neighbour oweth thee. Chazkuni here observeth, that the relea[illegible: 1 letter]e is of things lent, not of things taken by robbery, or of things committed of trust to be kept. not exact] or, not urgently exact; in Greeke, not aske (or, require:) which the Hebrewes understand both of exacting the debt, and an oath concerning it, as some cases might require. The seventh yeere releaseth an oath, as it is said, THOV SHALT NOT EXACT; not at all; neither to pay, nor to sweare; meaning, an oath before the Iudges, &c. But an oath of them that have a thing to keepe, or for partnership, or the like; wherein if hee confesse, he must pay; in such case hee sweareth, after the (yeere of) release. Maimony in treat. of the Release, ch. 9. sect. 6, 7. and of his brother] that is, of such a neighbour as is his brother in the faith; to except the stranger, as in vers. 3. So And, is often used for explanation, as I meane, or, that is to say: see the notes on Gen. 13. 15. because he hath proclaimed] or, wh[illegible: 1 letter]n he (that is, God by the magistrate) hath proclaimed, or, because it is called a release. Targum Ionathan expoundeth it of a proclamation by the magistrates. to Iehovah] meaning, to his honour, and by his commandement. The Chaldee translateth, before the LORD: the Greeke, to the Lord thy God. Vers. 3. Of a forrainer] whō the Chaldee calleth a sonne of the peoples, meaning an heathen. exact] the Greek addeth, require whatsoever things are thine with him. thine hand shall release] which the Greeke explaineth thus, but to thy brother thou shalt make a release (or, forgivenesse) of thy debt: In this the Hebrewes (which hold the release to be for ever,) have their limitations. They say, the seventh yeere releaseth a debt though it be lent upon a bill which secureth the debt by goods; but if he tooke assurance by land, when he lent it, then it releaseth not. Also, he that lends to his neighbour, and setteth him an appointed time of ten yeeres, he releaseth not (in the seventh:) He that lends unto his neighbour, and conditioneth with him, that the seventh yeere shall not release him, he must notwithstanding release, for hee cannot frustrate the right of the seventh yeere. If he condition with him not to release that particular debt in the seventh yeere, the condition standeth; for that man hath bound himselfe in his goods, whereas the Law hath not bound him. Mulcts (or Forfeits) for enforcing, or for inticing a maid, or for bringing an evill name, &c. are not released. He that lends upon a pawne, releaseth not, if the debt be aequivalent with the pawne: but if it be more, the overplus is released. If the Iudges have given sentence (at Law,) and written, Thou, such an one, art bound to pay this man thus & thus, he releaseth not, for this is not in the nature of a thing lent. These and the like cautions Maimony sheweth in his said Treat. of the Release and Iubilee, ch. 9. Of some of these there is question to be made, whether they be agreeable to the Law of God here given, especially if it be understood but of an intermission of the debt for the seventh yeere onely. Vers. 4. Only that there be not] or, To the end that there be not: it sheweth the reason of the former law of release, that there might not be through exacting of debts, any man brought to extreme poverty. in thee] in the midst of thee O Israel, or, among you: so againe in vers. 7. a needy man] This word noteth a depth of poverty, and hath the name Ebjon, of wishing or desiring things that may releeve his wants. blessing will blesse thee] that is, will surely blesse thee much; so that thou shalt not lose by it, if thou performe this dutie to thy poore brother. The Greeke explaineth it, for this thing the Lord blessing will blesse thee. Vers. 6. blesseth thee] or, hath blessed thee, that is, will surely blesse thee: a promise spoken of as already done. thou shalt lend] God will so blesse thee, that thou shalt have enough to lend, and shalt not need to borrow: so it is explained in Deut. 28. 12. rule over many] as other wayes, so particularly by lending unto them, being richer than they; for, The rich ruleth over the poore, and the borrower is servant to the man that lendeth, Pro. 22. 7. Compare also Psal. 37. 21, 26. Vers. 7. any of thy gates] or, one of thy gates: which the Greeke and Chaldee expound cities. not make strong] that is, not harden thine heart; for so these phrases doe one open another; as in Exod. 4. 21. and 7. 3. The Greeke expoundeth it, not turne away thine heart: the Apostle calleth it a shutting up of the bowels (of compassion) from him that hath need, 1 Iohn 3. 17. shut thine hand] that is, abstaine from giving: contrary to the opening of the hand, in vers. 8. Vers. 8. open thine hand] that is, be bountifull and give: so againe in v. 11. Thus it is said of God, Thou openest thine hand, they are filled with good, Psal. 104. 28. and 145. 16. Our Saviour saith, Doe good, and lend, hoping for nothing againe; and your reward shall be great, and ye shall be the children of the most high; for he is kinde unto the unthankefull, and to the evill. Be ye therefore mercifull, as your Father also is mercifull, Luke 6. 35, 36. Vers. 9. a thought] Hebr. a word; used generally for any thing or thought: the Greeke saith, a hidden word, or, secret thing. in thy hart] or, with thy hart. of Belial] that is, of wickednesse; see Deut. 13. 13. This is to be referred unto the former, a word (or thought) of Belial; as they are joyned in Ps. 101. 3. & 41. 9. that is, a wicked thing (or thought) in thy hart, and so the Greeke explaineth it, an unlawfull thing. Some referre it to the latter, the hart; as if he should say, a thought in thy wicked heart. thine eye be evill] hereby is meant the manifestatiō of a covetous affection, as is after shewed by the effect, and thou givest not unto him; and proceedeth from an evill heart, v. 10. for the eye declareth what is in the mind. This Solomon teacheth by the contrary, saying, He that hath a good eye, shall be blessed, for hee giveth of his bread to the poore, Prov. 22. 9. whereto agreeth that speech in Ecclus. 35. 8. Give the Lord his honour, with a good eye, & diminish not the first fruits of thine hands. But an evill eye signifieth envie and covetousnesse, as, Eat thou not the bread of him that hath an evill eye, Pro. 23. 6. and, Is thine eye evill, because I am good? Matth. 20. 15. and Christ saith, that an evill eye proceedeth from within, out of the heart of men, Mark. 7. 21, 22. it be sinne unto thee] or, sin in thee, that is, a great sinne, for which thou shalt be condemned, as is shewed in Matth. 25. 41, 42, 45. Thus sin is used sundry times for a most sinfull and damnable action; as, The thought of foolishnes (that is, of the foole) is sin, Pr. 24. 9. and, If I had not done among thē the works which none other man did, they had not had sin, Ioh. 15. 24. See also Iam 4. 17. And this sin is the greater, & the sooner punished, when the poore for want of releefe doe cry unto God. Vers. 10. Giving thou shalt give] that is, In any wise give, and that freely, bountifully, &c. So in v. 11. opening thou shalt open thine hand. thine heart shall not be evill] or, let not thine heart be evill, that is, grudge not, grieve not, nor distrust the providence of God: So the Greeke translateth, thou shalt not be grieved in thy heart. This is spoken of the heart, because a pretence of liberality is sometime made, without a good heart, as is shewed in Prov. 23. 6, 7. Hereupon it is said, Every man according as he purposeth in his heart, (so let him give:) not of griefe, or of necessity; for God loveth a cheerefull giver, 2. Cor. 9. 7. will blesse thee] and consequently will inrich thee; for, the blessing of the Lord it maketh rich, Prov. 10. 22. Other blessings also are implied, for he saith, If thou draw out thy soule to the hungry, and satisfie the afflicted soule; then shall thy light rise in obscurity, and thy darknesse shall be as the noone day, and the LORD will guide thee continually, and satisfie thy soule in droughts, & make fat thy bones; and thou shalt be like a watered garden, and like a spring of water, whose waters faile not, Esay 58. 10, 11. Verse 11. not cease out of the land] or, from the middest of (that is, from within) the land. Though God is able abundantly to supply all mens wants, yet suffereth he some to have need, as for other causes, so to make triall of the love and compassion of his people to their poore brethren. Yee have the poore with you alwaies; and whensoever yee will, yee may doe them good, Mar. 14. 7. Vers. 12. an Hebrew, or an Hebrewesse] that is, as the Chaldee expoundeth it, a sonne of Israel, or a daughter of Israel: for the Israelites were called Hebrewes; Exod. 2. 6. afterward (when the other tribes were fallen from God, and the tribe of Iudah abode in the truth, Hos. 11. 12.) they were called Iewes, Ier. 34. 9. Ezra 5. 5. and 6. 7, 8. &c. Est. 4. 7. and 9. 1. sold unto thee] of the selling of the Hebrews, see the Lawes fore-given in Exod. 21. 2.—11. Levit. 25. 39.—55. The Hebrew Expositors understand this Law here given, for him that was sold by the Magistrate, according to Exod. 22. 3. and not for such as sold themselves. Maim. treat. of Servants, c. 3. s. 12. but it seemeth by the words of Moses, and by Ier. 34. to extend further. in the seventh yeere] to wit, from the time of his sale; for this is not the seventh yeere, the yeere of release fore-spoken of in v. 1, 2, 9. see the annotations on Exod. 21. 2. send him out free] or, let him goe out a free man: This was not an intermission of service for the seventh yeere onely, but a full release for ever; wherefore God blameth the Iewes in Zedekiahs daies, who had released their servants, and afterward caused them to returne, and brought them into subjection and servitude again, Ier. 34. 14, 15, 16. &c. Neither was this release to be purchased by the servants of their friends, but was for nothing, Exod. 21. 2. This Sabbath, or seventh yeere, figured the acceptable yeare, the time of grace by Christ, who releaseth freely by his Gospell, such as were the servants of sinne and Satan, Esay 61. 1, 2. Luk. 4. 18, 19. Rom. 6. 12, 13, 14. and 3. 24. Heb. 2. 14, 15. Iohn 8. 32, 34, 35, 36. Vers. 14. Furnishing thou shalt furnish him] that it, in any case furnish him, and that liberally, or adorne him as with a chaine; from whence the similitude is here taken: that as crownes and chaines were signes of honour and dignity, Dan. 5. 29. so the Master should honourably reward his brother for his service, and not turne him out as a vagabond. He was sold for extreme poverty, Exod. 22. 3. Levit. 25. 39. and if hee should bee turned away emptie, he might either be forced to returne into servitude, (from which God would free his people, because they were his servants, Levit. 25. 42, 55:) or be driven to steale, Prov. 30. 9. or to beg, or live in misery. thy floore] thy corne: by these three, flesh, bread, and wine, he was sufficiently provided for his present livelihood, and that of the best. thy God hath blessed thee] so implying other things besides those forementioned, and giving a reason of this precept from the blessing of God upon the Master, which also often commeth by meanes of the servants diligent and faithfull service, who therfore ought not to be sent away empty, Gen. 30. 27, 30. and 31. 6, 38, 40, 42. For the quantitie, the Law appointeth not how much the master should give his servant at his departure; the Hebrewes gather from Exod. 21. 32. that he might not give him lesse than the worth of thirty [illegible: 1 word], whether it were of one kinde (of the things for emo[illegible: 1 letter]tioned) or of many. Maim. treat. of servants, c. 3. s. 14. Vers. 16. thine house] that is, thine houshold, wife, children, servants; as the Chaldee saith, the men of thine house. he is well] is well used, and to his contentment. What the Hebrewes gather from these words, is noted on Levit. 25. 40. Vers. 17. thou shalt take an aule] this was to be done by the knowledge of the Magistrates also, Exod. 21. 6. see the annotations there. in his care, and in the doore] so fastning his care to the doore, as the Greeke version here explaineth it; to signifie, that hee yeelded himselfe as a perpetuall servant in his masters house. a servant for ever that is, till the yeare of jubilee, or, all the daies of his Masters life: see the notes on Exod. 21. 6. thou shalt doe likewise] to furnish her liberally when she goeth out of thy service, as vers. 14. and (as some thinke) to bore her care for a perpetuall servant, if she will not goe out free at the end of six yeeres. But the Hebrews understand it of the former onely, and hold that a woman was not to bee bored in the care. Maim. in Servants, ch. 3. s. 13. Of maid-servants, see the Law in Exod. 21. 7.—11. Vers. 18. It shall not be hard] or, Let it not bee hard, that is, seeme hard unto thee, & grieve thee, that thou must so furnish him with thy goods when thou lettest him goe. the double] in Chaldee, two for one. the hire of an hired servant] that is, hee hath beene double the worth of an hired servant to thee, that hee hath served thee six yeares. The reason of this speech some thinke to bee, because of the hard service which hee hath done, above the service of an hireling, as in Luk. 17. 7, 8, 9. But by the Law, Hebrew servants might not be used like slaves, but like hired servants, Levit. 25. 39, 40. Therefore others understand it in respect of the time, that an hired servant might not bee hired longer than three yeeres, (as in Esay 16. 14. within three yeeres, as the yeeres of an hireling, &c.) whereas this servant had served six yeares. But there is no law given of God, that a man might not bee hired for longer time than three yeeres; and there is the like phrase in speech of one yeere, Esay 21. 16. Others thinke it to bee in respect of his condition, that he was [illegible: 1 letter]old for a servant, and so bound to his master, and could not be free when he would. Vers. 19. of thy herd] or, in (that is, among) thy herd, and in thy flocke; meaning of beeves, sheepe, and goats. After the lawes that concerne the poore and the servants of Israel, hee now repeateth a law which concerned the releefe of his ministers the Priests that served the Lord, and his people Israel. shall sanctifie] that is, shall separate as holy unto the Lord: the ground of this Law was because God smote all the first-borne of Egypt, from man to beast, but spared the Israel sees; therefore hee commanded them (in perpetuall memory of that benefit) to sanctifie all their first-borne males unto him. See Exodus 13. 2, 11, 12, 13, 14, 15. not serve] that is, as the Greeke explaineth it, not doe any worke therewith; as to plough, tread out the corne, or any other like. Because these beasts were the Lords, he forbiddeth men to use them as their owne, for any worke service, or profit to themselves. So the Hebrewes hold this Law by proportion, to concerne all other holy things, as well as the firstlings; and that for transgressing this charge, men were to be beaten. Maimony tom [illegible: 1 word]. in Megnilah, c. 1. s. 7. Vers. 20. Thou shalt eat it] this is not meant of the owner, but spoken to the Priest, unto whom God gave all the firstlings of Israel, Num. 18. 15, 17, 18. See the annotations there. yeere by yeere] every firstling in his yeere, and not deferre the eating of it till the yeere following. shall chuse] to put his name, and place his Sanctuary there: see Deut. 12. 5, 6. thine house] thy family; in Chaldee, the men of thy house. Vers. 21. lame or blinde] understand, if the beast be lame or blinde, or any otherwise blemished. The firstlings were to be killed, their bloud and fat brought to the Altar, their flesh eaten by the Priests, as is noted on Num. 18. 17. but no blemished thing might come at the Altar, by the Law in Levit. 22. 18.—22. therefore not the firstlings that had blemish on them. Vers. 22. Thou shalt eat it] speaking to the Priest, to whom the firstlings were given for their livelihood: see Num. 18. 17. within thy gates] in Greeke and Chaldee, within thy cities, that is, in any of their common habitation. as the Roebuck] that is, as ordinary meats wherein is no holinesse. So in Deut. 12. 22. Vers. 23. the bloud] because it is the soule, or life, and was for atonement of their soules upon the Altar, therefore no bloud of beast or fowle might be eaten: see Deut. 12. 23. and Levit. 17. 11, 12.