Text -- Deuteronomy 15:1-6 (NET)

Release for Debt Slaves

15:1 At the end of every seven years you must declare a cancellation of debts. 15:2 This is the nature of the cancellation: Every creditor must remit what he has loaned to another person; he must not force payment from his fellow Israelite, for it is to be recognized as “the Lord’s cancellation of debts.” 15:3 You may exact payment from a foreigner, but whatever your fellow Israelite owes you, you must remit. 15:4 However, there should not be any poor among you, for the Lord will surely bless you in the land that he is giving you as an inheritance, 15:5 if you carefully obey him by keeping all these commandments that I am giving you today. 15:6 For the Lord your God will bless you just as he has promised; you will lend to many nations but will not borrow from any, and you will rule over many nations but they will not rule over you.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 15:1

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

Wesley: Deu 15:2

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.

Wesley: Deu 15:2

This is added to limit the word neighbour, which is more general, unto a brother, in nation and religion, an Israelite.

Wesley: Deu 15:2

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.

Wesley: Deu 15:4

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.

JFB: Deu 15:1

During the last of the seven, that is, the sabbatical year (Exo 21:2; Exo 23:11; Lev 25:4; Jer 34:14).

JFB: Deu 15:2

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.

JFB: Deu 15:2

That is, an Israelite, so called in opposition to a stranger or foreigner.

JFB: Deu 15:2

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.

JFB: Deu 15:3

Admission to all the religious privileges of the Israelites was freely granted to heathen proselytes, though this spiritual incorporation did not always imply an equal participation of civil rights and privileges (Lev 25:44; Jer 34:14; compare 1Ch 22:2; 2Ch 2:17).

JFB: Deu 15:4

Apparently a qualifying clause added to limit the application of the foregoing statement [Deu 15:3]; so that "the brother" to be released pointed to a poor borrower, whereas it is implied that if he were rich, the restoration of the loan might be demanded even during that year. But the words may properly be rendered (as on the Margin) to the end, in order that there may be no poor among you--that is, that none be reduced to inconvenient straits and poverty by unseasonable exaction of debts at a time when there was no labor and no produce, and that all may enjoy comfort and prosperity, which will be the case through the special blessing of God on the land, provided they are obedient.

Clarke: Deu 15:1

At the end of every seven years thou shalt make a release - For an explanation of many things in this chapter, see the notes on Exodus 21 (note), Exodus 23 (note), and Leviticus 25 (note).

Clarke: Deu 15:4

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

Calvin: Deu 15:1

1.At the end of every seven years. A special act of humanity towards each other is here prescribed to the Jews, that every seven years, brother should remit to brother whatever was owed him. But, although we are not bound by this law at present, and it would not be even expedient that it should be in use, still the object to which it tended ought still to be maintained, i e. , that we should not be too rigid in exacting our debts, especially if we have to do with the needy, who are bowed down by the burden of poverty. The condition of the ancient people, as I have said, was different. They derived their origin from a single race; the land of Canaan was their common inheritance; fraternal association was to be mutually sustained among them, just as if they were one family: and, inasmuch as God had once enfranchised them, the best plan for preserving’ their liberty for ever was to maintain a condition of mediocrity, lest a few persons of immense wealth should oppress the general body. Since, therefore, the rich, if they had been permitted constantly to increase in wealth, would have tyrannized over the rest, God put by this law a restraint on immoderate power. Moreover, when rest was given to the land, and men reposed from its cultivation, it was just that the whole people, for whose sake the Sabbath was instituted, should enjoy some relaxation. Still the remission here spoken of was, in my opinion, merely temporary. Some, indeed, suppose that all debts were then entirely cancelled; ¹⁴⁴ as if the Sabbatical year destroyed all debtor and creditor accounts; but this is refuted by the context, for when the Sabbatical year is at hand, God commands them to lend freely, whereas the contract would have been ridiculous, unless it had been lawful to seek repayment in due time. Surely, if no payment had ever followed, it would have been required simply to give: for what would the empty form of lending have availed if the money advanced was never to be returned to its owner? But God required all suits to cease for that year, so that no one should trouble his debtor: and, because in that year of freedom and immunity there was no hope of receiving back the money, God provides against the objection, and forbids them to be niggardly, although the delay might produce some inconvenience. First of all, therefore, He commands them to make a remission in the seventh year, i e. , to abstain from exacting their debts, and to concede to the poor, as well as to the land, a truce, or vacation. On which ground Isaiah reproves the Jews for observing the Sabbath amiss, when they exact ¹⁴⁵ their debts, and “fast for strife and debate.” (Isa 58:3.) The form of remission is added, That no one should vex his neighbor in the year in which the release of God is proclaimed.

Calvin: Deu 15:3

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 ¹⁴⁶ 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.” ( Amo 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.” (2Co 9:6.)

In short, God would have them without carefulness, since He will abundantly recompense them with His blessing, if they have diminished their own stores by liberality to the poor.

Calvin: Deu 15:6

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.

TSK: Deu 15:1

Deu 31:10; Exo 21:2, Exo 23:10, Exo 23:11; Lev 25:2-4; Isa 61:1-3; Jer 36:8-18; Luk 4:18, Luk 4:19

TSK: Deu 15:2

creditor that lendeth : Heb. master of the lending of his hand

exact it : Neh 5:7-11; Isa 58:3; Amo 8:4-6; Mat 6:12, Mat 6:14, Mat 6:15, Mat 18:25-35; Luk 6:34-38; Luk 7:42; Jam 2:13

TSK: Deu 15:3

Deu 23:20; Exo 22:25; Mat 17:25, Mat 17:26; Joh 8:35; 1Co 6:6, 1Co 6:7; Gal 6:10

TSK: Deu 15:4

Save : etc. or, To the end that there be no poor among you, Houbigant follows this marginal reading, to which he joins the end of the Deu 15:3, considering it as explanatory of the law; as if he had said, ""Thou shalt not exact the debt that is due from thy brother, but thy hand shall release him, for this reason, that there may be no poor among you through your severity.""He justly contends that the phrase ephes kee , can here only mean, ""to the end that,""being equivalent to the French afin que .

greatly bless : Deu 14:29, Deu 28:1-8, Deu 28:11; Pro 11:24, Pro 11:25, Pro 14:21, Pro 28:27; Isa 58:10, Isa 58:11

TSK: Deu 15:5

Deu 4:9, Deu 11:13-15, Deu 28:1-15; Lev 26:3-14; Jos 1:7; Psa 19:11; Isa 1:19, Isa 1:20; Phi 1:27

TSK: Deu 15:6

thou shalt lend : Deu 28:12, Deu 28:44; Psa 37:21, Psa 37:26, Psa 112:5; Pro 22:7; Luk 6:35

thou shalt reign : Deu 28:13; 1Ki 4:21, 1Ki 4:24; 2Ch 9:26; Ezr 4:20; Neh 9:27

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 15:1-11

The year of release is no doubt identical with the sabbatical year of the earlier legislation (Exo 23:10 ff, and Lev 25:2 ff), the command of the older legislation being here amplified. The release was probably for the year, not total and final, and had reference only to loans lent because of poverty (compare Deu 15:4, Deu 15:7). Yet even so the law was found to be too stringent for the avarice of the people, because it was one of those which the rabbis "made of none effect by their traditions."

Deu 15:2

Because it is called the Lord’ s release - Render, because proclamation has been made of the Lord’ s release. The verb is impersonal, and implies (compare Deu 31:10) that "the solemnity of the year of release"has been publicly announced.

Deu 15:3

The foreigner would not be bound by the restriction of the sabbatical year, and therefore would have no claim to its special remissions and privileges. He could earn his usual income in the seventh as in other years, and therefore is not exonerated from liability to discharge a debt anymore in the one than the others.

Deu 15:4

There is no inconsistency between this and Deu 15:11. The meaning seems simply to be, "Thou must release the debt for the year, except when there be no poor person concerned, a contingency which may happen, for the Lord shall greatly bless thee."The general object of these precepts, as also of the year of Jubilee and the laws respecting inheritance, is to prevent the total ruin of a needy person, and his disappearance from the families of Israel by the sale of his patrimony.

Deu 15:9

literally: "Beware that there be not in thy heart a word which is worthlessness"(compare Deu 13:13 note).

Poole: Deu 15:2

Shall release it not absolutely and finally forgive it, but forbear it for that year, as may appear,

1. Because the word doth not signify a total dismission or acquitting , but an intermission for a time, as Exo 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 Deu 15:8 ; whereas it were giving , and the person giving it were no creditor , but a donor , if it were to be wholly forgiven to him.

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 Psa 37:21 . Yet I deny not that in case of poverty the debt was to be forgiven; but that was not by virtue of this law, but of other commands of God.

Or of his brother: 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 foreigner , Deu 15:3 , Heb. and a brother , for that is a brother , the particle and being oft so used, as Gen 13:15 , &c.

The Lord’ s release 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 brother’ s sake, yet do it for God’ s sake, your Lord and the chief Creditor.

Poole: Deu 15:3

A foreigner or stranger , yea, though a proselyte. For,

1. They are oft called by this name, as Gen 17:12 Rth 2:10 .

2. Though proselytes were admitted to the church privileges of the Israelites, yet they were not admitted to all their civil immunities or privileges. See 1Ch 22:2 2Ch 2:17 .

3. Such were not then freed from their personal debt, to wit, of their service, Lev 25:44 Deu 15:12 Jer 34:14 , therefore not from their real debt.

That which is thine to wit, by right, though lent to him.

Poole: Deu 15:4

When there shall be no poor: 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 Deu 15:6-11 . But the words are and 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, 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 along 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 God’ s 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 need to borrow, and thereby to expose his brethren to the inconvenience and burden of this law. Thus the connexion is plain and easy, both with the foregoing and following words.

Object. It is said, the poor should never cease , Deu 15:11 .

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.

The Lord shall greatly bless thee and therefore this will be no great inconvenience nor burden to thee.

Poole: Deu 15:6

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

Haydock: Deu 15:1

In the. Hebrew, "at the extremity of seven years," which some erroneously refer to the end, though the original signify also the beginning. (Calmet)

Haydock: Deu 15:2

Again. Hebrew does not mention friend. (Haydock) ---

"He shall not exact it, (or urge) his neighbour or his brother, because," &c. Whence Cajetan gathers, that debts might be demanded after the expiration of the seventh year, on which the products of the earth did not enable the Jews to pay any thing. Grotius also asserts, that perpetual debts might be required; and Menoch, includes things lent under the same regulation. But all debts became extinct as soon as the seventh year commenced; (ver. 9.; Calmet) at least they could not be demanded till it was expired; though things merely lent, might be taken back. (Du Hamel)

Haydock: Deu 15:3

Stranger, who has not received circumcision. Such were entitled only to the common privileges of people in distress. They could not claim a share in the feasts, made out of the tithes of the Jews, &c. (Grotius)

Haydock: Deu 15:4

There shall be no poor, &c. It is not to be understood as a promise, that there should be no poor in Israel, as appears from ver. 11, where we learn that God's people would never be at a loss to find objects for their charity: but it is an ordinance that all should do their best endeavours to prevent any of their brethren from suffering the hardships of poverty and want. (Challoner) ---

Beggar, is not expressed, though it be implied in Hebrew or the Septuagint, which connect this with the preceding verse, (Haydock) "because (or save when) there shall be no poor among you;" as if the rich could not derive the benefit from the remission of debts. (Vatable) ---

God had made abundant provision for the poor. He might have prevented any from falling into distress. (Calmet) ---

But he suffered this sometimes to take place, to try the dispositions both of the rich and of the poor. (Haydock) ---

If they had faithfully complied with his laws, he would not have permitted them to fall into the last degree of misery. (Calmet) ---

He allows no public begging, which all well regulated nations discountenance. (Menochius) ---

The Jews carefully relieve their brethren. They gather alms, and one of the judges distributes what may be sufficient for the ensuing week. (Leo, p. i. c. 14.) ---

Those who refused to give according to their abilities, were formerly ordered by the Sanhedrim to be scourged, till they had complied with their duty; and sometimes, things were taken forcibly from their houses. (Maimonides) ---

They relieve the distressed in proportion to their former condition. (Selden, Jur. vi. 6.)

Haydock: Deu 15:6

Lend. The Jews give a wrong interpretation to this passage, to authorize usury with regard to strangers. But God can never sanction injustice. He promises such riches to his people, if they be faithful, that they shall be in a condition to lend to many, without wanting themselves. (Calmet) ---

Over thee. Hence the Jews submitted to a foreign yoke with so much reluctance. But they should have remembered to keep God's law. (Haydock)

Gill: Deu 15:1

At the end of every seven years thou shalt make a release. Not of servants, for they were not to be dismissed from their service until they had served six years, as is directed to in a following law; for if they were to be set free whenever a sabbatical year came, they might be discharged when they had not served more than a year, or than half a year, or than a month or two. Indeed when the year of jubilee intervened, they were released be it at what time it would; but not in a sabbatical year, which was a year of release of debts, as the following verses show, as well as there was, then a rest of the land from tillage, Lev 25:2. Now this was done at the end or extremity of every seventh year; not at the latter end or extremity of it, for if the debt of a poor man might be exacted of him in the year, and until the end of it, it would not in this respect have been a sabbatical year, or a year of rest and quiet; but this was done at the first extremity of it, at the beginning of it, as Aben Ezra and Ben Melech observe; though Maimonides ^b asserts it to be after the seven years were ended; for he says,"the seventh year releaseth not monies but at the end of it,''according to Deu 15:1 that as in Deu 31:10 after seven years is meant, so the release of monies is after seven years.

Gill: Deu 15:2

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

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

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

because it is called the Lord's release; appointed and commanded by him, and was for his honour and glory, as a God gracious and merciful to the poor, and beneficent to those creditors; and which was proclaimed in his name, by the civil magistrate, according to his order; so the Targum of Jonathan,"because the house of judgment, or the sanhedrim, proclaimed it a release before the Lord.''Now this was typical of a release of debts, or of forgiveness of sins, which is an act of God's grace through Christ, and for his sake. Sins are called debts, not what men owe to God, for then it would be right to commit them, and they might be committed with impunity, yea, with praise, since it would be doing what is fit and right, and well pleasing to God; but men are debtors to fulfil the law, and in case of failure, or a breach of it, are bound to the debt of punishment; and these debts are very numerous, and men are incapable of paying them: and by a release of these is meant not a liberty of sinning, nor a freedom from the being or bondage of sin, but from the guilt of it, and from obligation to punishment for it; and is properly the forgiveness of sin, which is expressed by various phrases, as a non-imputation, a non-remembrance, a covering, blotting out, and removing of sin, and here typically a release of debts; see Mat 6:12, and God only can make it; he is the creditor, sin is committed against him, and he only can forgive it, which he does freely, fully, and at once, see Luk 7:41.

Gill: Deu 15:3

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

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

Gill: Deu 15:4

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

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

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

Gill: Deu 15:5

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

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

Gill: Deu 15:6

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

and thou shalt lend unto many nations, but thou shall not borrow; signifying they should be so rich and increased in goods, and worldly substance, that they should be able to lend to their neighbouring nations round about, but should stand in no need of borrowing of any of them. This is sometimes said of the language of these people, the Hebrew language, that it lends to all, but borrows of none, being an original primitive language; see Deu 28:12.

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

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

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 15:1

¹ tn The Hebrew term שְׁמִטָּת (shÿmittat), a derivative of the verb שָׁמַט (shamat, “to release; to relinquish”), refers to the cancellation of the debt and even pledges for the debt of a borrower by his creditor. This could be a full and final remission or, more likely, one for the seventh year only. See R. Wakely, NIDOTTE 4:155-60. Here the words “of debts” are not in the Hebrew text, but are implied. Cf. NAB “a relaxation of debts”; NASB, NRSV “a remission of debts.”

NET Notes: Deu 15:2

¹ tn Heb “his neighbor,” used idiomatically to refer to another person.

² tn Heb “his neighbor and his brother.” The words “his brother” may be a scribal gloss identifying “his neighbor” (on this idiom, see the preceding note) as a fellow Israelite (cf. v. 3). In this case the conjunction before “his brother” does not introduce a second category, but rather has the force of “that is.”

NET Notes: Deu 15:3

¹ tn Heb “your brother.”

NET Notes: Deu 15:4

¹ tc After the phrase “the Lord” many mss and versions add “your God” to complete the usual full epithet.

² tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “surely.” Note however, that the use is rhetorical, for the next verse attaches a condition.

³ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

⁴ tn The Hebrew text includes “to possess.”

NET Notes: Deu 15:5

¹ tn Heb “if listening you listen to the voice of.” The infinitive absolute is used for emphasis, which the translation indicates with “carefully.” The idiom “listen to the voice” means “obey.”

² tn Heb “the Lord your God.” See note on “he” in 15:4.

³ tn Heb “by being careful to do.”

⁴ tn Heb “commanding” (so NASB); NAB “which I enjoin you today.”

Geneva Bible: Deu 15:2

And this [is] the manner of the release: Every ^{( a )} 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.

^{( a )} He shall only release his debtors, who are not able to pay for that year.

Geneva Bible: Deu 15:4

^{( b )} 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:

^{( b )} For if your debtor is rich, he may be forced to pay.

Commentary -- Verse Range Notes

TSK Synopsis: Deu 15:1-23

1 The seventh year a year of release for the poor.

7 It must be no let of lending or giving.

12 An Hebrew servant, except he will not depart, must in the seventh year go forth free and well furnished.

19 All firstling males of the cattle are to be sanctified unto the Lord.

MHCC: Deu 15:1-11

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.

Matthew Henry: Deu 15:1-11

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 (Deu 15:3) that the debtor was an Israelite (an alien could not take the benefit of this law) and that he was poor (Deu 15:4), that he did not borrow for trade or purchase, but for the subsistence of his family, and that now he could not pay it without reducing himself to poverty and coming under a necessity of seeking relief in other countries, which might be his temptation to revolt from God. The law is not that the creditor shall not receive the debt if the debtor, or his friends for him, can pay it; but he shall not exact it by a legal process. The reasons of this law are, 1. To put an honour upon the sabbatical year: Because it is called the Lord's release, Deu 15:2. That was Gods year for their land, as the weekly sabbath was God's day for themselves, their servants, and cattle; and, as by the resting of their ground, so by the release of their debts, God would teach them to depend upon his providence. This year of release typified the grace of the gospel, in which is proclaimed the acceptable year of the Lord, and by which we obtain the release of our debts, that is, the pardon of our sins, and we are taught to forgive injuries, as we are and hope to be forgiven of God. 2. It was to prevent the falling of any Israelite into extreme poverty: so the margin reads (Deu 15:4), To the end there shall be no poor among you, none miserably and scandalously poor, to the reproach of their nation and religion, the reputation of which they ought to preserve. 3. God's security is here given by a divine promise that, whatever they lost by their poor debtors, it should be made up to them in the blessing of God upon all they had and did, Deu 15:4-6. Let them take care to do their duty, and then God would bless them with such great increase that what they might lose by bad debts, if they generously remitted them, should not be missed out of their stock at the year's end. Not only, the Lord shall bless thee (Deu 15:4), but he doth bless thee, Deu 15:6. It is altogether inexcusable if, though God had given us abundance, so that we have not only enough but to spare, yet we are rigorous and server in our demands from our poor brethren; for our abundance should be the supply of their wants, that at least there may not be such an inequality as is between two extremes, 2Co 8:14. They must also consider that their land was God's gift to them, that all their increase was the fruit of God's blessing upon them, and therefore they were bound in duty to him to use and dispose of their estates as he should order and direct them. And, lastly, If they would remit what little sums they had lent to their poor brethren, it is promised that they should be able to lend great sums to their rich neighbours, even to many nations (Deu 15:6), and should be enriched by those loans. Thus the nations should become subject to them, and dependent on them, as the borrower is servant to the lender, Pro 22:7. To be able to lend, and not to have need to borrow, we must look upon as a great mercy, and a good reason why we should do good with what we have, lest we provoke God to turn the scales.

II. Here is a law in favour of poor borrowers, that they might not suffer damage by the former law. Men would be apt to argue, If the case of a man be so with his debtor that if the debt be not paid before the year of release it shall be lost, it were better not to lend. "No,"says this branch of the statute, "thou shalt not think such a thought."1. It is taken for granted that there would be poor among them, who would have occasion to borrow (Deu 15:7), and that there would never cease to be some such objects of charity (Deu 15:7), and that there would never cease to be some such objects of charity (Deu 15:11): The poor shall never cease out of thy land, though not such as were reduced to extreme poverty, yet such as would be behind-hand, and would have occasion to borrow; of such poor he here speaks, and such we have always with us, so that a charitable disposition may soon find a charitable occasion. 2. In such a case we are here commanded to lend or give, according to our ability and the necessity of the case: Thou shalt not harden thy heart, nor shut thy hand, Deu 15:7. If the hand be shut, it is a sign the heart is hardened; for, if the clouds were full of rain, they would empty themselves, Ecc 11:3. Bowels of compassion would produce liberal distributions, Jam 2:15, Jam 2:16. Thou shalt not only stretch out thy hand to him to reach him something, but thou shalt open thy hand wide unto him, to lend him sufficient, Deu 15:8. Sometimes there is as much charity in prudent lending as in giving, as it obliges the borrower to industry and honesty and may put him into a way of helping himself. We are sometimes tempted to think, when an object of charity presents itself, we may choose whether we will give any thing or nothing, little or much; whereas it is here an express precept (Deu 15:11), I command thee, not only to give, but to open thy hand wide, to give liberally. 3. Here is a caveat against that objection which might arise against charitable lending from the foregoing law for the release of debts (Deu 15:9): Beware that there be not a thought, a covetous ill-natured thought, in thy Belial heart, " The year of release is at hand, and therefore I will not lend what I must then be sure to lose;"lest thy poor brother, whom thou refusest to lend to, complain to God, and it will be a sin, a great sin, to thee. Note, (1.) The law is spiritual and lays a restraint upon the thoughts of the heart. We mistake if we think thoughts are free from the divine cognizance and check. (2.) That is a wicked heart indeed that raises evil thoughts from the good law of God, as theirs did who, because God had obliged them to the charity of forgiving, denied the charity of giving. (3.) We must carefully watch against all those secret suggestions which would divert us from our duty or discourage us in it. Those that would keep from the act of sin must keep out of their minds the very thought of sin. (4.) When we have an occasion of charitable lending, if we cannot trust the borrower, we must trust God, and lend, hoping for nothing again in this world, but expecting it will be recompensed in the resurrection of the just, Luk 6:35; Luk 14:14. (5.) It is a dreadful thing to have the cry of the poor against us, for God has his ear open to that cry, and, in compassion to them, will be sue to reckon with those that deal hardly with them. (6.) That which we think is our prudence often proves sin to us; he that refused to lend because the year of release was at hand thought he did wisely, and that men would praise him as doing well for himself, Psa 49:18. But he is here told that he did wickedly, and that God would condemn him as doing ill to his brother; and we are sure that the judgment of God is according to truth, and that what he says is sin to us will certainly be ruin to us if it be not repented of.

III. Here is a command to give cheerfully whatever we give in charity: " Thy heart shall not be grieved when thou givest, Deu 15:10. Be not loth to part with thy money on so good an account, nor think it lost; grudge not a kindness to they brother; and distrust not the providence of God, as if thou shouldest want that thyself which thou givest in charity; but, on the contrary, let it be a pleasure and a satisfaction of soul to thee to think that thou art honouring God with thy substance, doing good, making thy brother easy, and laying up for thyself a good security for the time to come. What thou doest do freely, for God loves a cheerful giver, "2Co 9:7.

IV. Here is a promise of a recompence in this life: " For this thing the Lord thy God shall bless thee. "Covetous people say "Giving undoes us;"no, giving cheerfully in charity will enrich us, it will fill the barns with plenty (Pro 3:10) and the soul with true comfort, Isa 58:10, Isa 58:11.

Keil-Delitzsch: 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).

Keil-Delitzsch: 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.

Keil-Delitzsch: 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.

Keil-Delitzsch: 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 ).

Constable: Deu 5:1--26:19

IV. MOSES' SECOND MAJOR ADDRESS: AN EXPOSITION OF THE LAW chs. 5--26

". . . Deuteronomy contains the most comprehensive body of laws in the Pentateuch. It is clearly intended to be consulted for guidance on many aspects of daily life, in sharp contrast with the laws of Leviticus, which are very restricted in scope and mainly concern the functions of the priesthood."⁶⁸

"Two of the major elements [in ancient Near Eastern covenant texts] . . . are lists of stipulations, the first of a general, principal nature and the second of a more specific and applicational kind. That is, the first spelled out in broad strokes the kinds of actions and reactions the Great King expected of his vassal, and the other offered examples of how these general expectations could and should be worked out in everyday life within the relationship.

"While a general correspondence exists between Deuteronomy and the secular treaty texts, especially in form, there are significant differences as well. Among these are the narrative sections and the extensive parenesis [exhortation], both of which are lacking in the extrabiblical models. It is important to note here, moreover, that Deuteronomy, in addition to being a covenant text, is also a law code, or, more precisely, contains a law code. The general stipulation section (5:1-11:32) and the specific stipulation section (12:1-26:15) function as such a law code and thus serve both in this capacity and in that of covenant stipulation. To put it more succinctly, the stipulations of the Deuteronomic covenant constitute the law code for the nation Israel that was about to enter the new conditions and expectations of life in the land of promise. This is why the following principles resemble both legal statutes and covenant stipulations at one and the same time."⁶⁹

Constable: Deu 12:1--25:19

B. An exposition of selected covenant laws 12-25

Moses' homiletical exposition of the law of Israel that follows explains reasons for the covenant laws that arose from the Ten Commandments. This address concludes with directions for celebrating and confirming the covenant (26:1-15). The section contains a mixture of laws previously revealed to the Israelites and other laws not previously revealed in the code given at Sinai (Exod. 20:1-23:19). This is instruction preached rather than codified as comprehensive legislation.

"The specific laws in this section were given to help the people subordinate every area of their lives to the LORD, and to help them eradicate whatever might threaten that pure devotion."¹⁴³

"Placement of the instruction about worship at the sanctuary in first position indicates clearly its priority for Deuteronomy, which assumes that the starting point for the proper, full, and exclusive love of the Lord (the primary demand of the first and second commandments and the Shema) is found in the way Israel carries out the activities of worship."¹⁴⁴

There is an obvious general movement from laws dealing with Israel's religious life (12:1-16:17) to those affecting her civil life (16:18-22:8) and finally to those touching personal life (22:9-26:15).

Two writers suggested the following outlines for these chapters.¹⁴⁵

Commandment	Merrill	Kaufman	Description
1	12:1-31	ch. 12	Fidelity
2	12:32-13:18	ch. 12	Worship
3	14:1-21	13:1-14:27	Name of God
4	14:22-16:17	14:28-16:17	Sabbath
5	16:18-18:22	16:18-18:22	Authority
6	19:1-22:8	19:1-22:8	Murder
7	22:9-23:18	22:9-23:19	Adultery
8	23:19-24:7	23:20-24:7	Theft
9	24:8-25:4	24:8-25:4	False witness
10	25:5-19	25:5-16	Coveting

". . . the entire second discourse of Moses (Deut. 5-26) is a single literary unit that convincingly demonstrates that the moral law informs the statutes, judgments . . . and commands of God."¹⁴⁶

In contrast with the Book of the Covenant (Exod. 20-23), the Deuteronomic Code, as some scholars prefer to call this section (chs. 12-26), is a popular exposition rather than a formal legal code. Its purpose was to explain to the generation entering the land all the laws that needed clarification, emphasis, and application, in view of Israel's imminent entrance into Canaan. These laws reflect a centralized, monarchical society.

The value of this section of Scripture to the Christian today lies primarily in its revelation of the heart, mind, and will of God. The modern student of these chapters should look for this kind of insight here.

Constable: Deu 14:22--16:18

4. Laws arising from the fourth commandment 14:22-16:17

The fourth commandment is, "Observe the Sabbath day to keep it holy" (5:12). The reason for observing the Sabbath day was Yahweh's redemption of Israel from bondage in Egypt and His consequent adoption of the Israelites as His chosen people (5:15). In the ancient Near East nations expressed their gratitude, loyalty, and worship to their sovereign by bringing him offerings periodically. What follows in this section is the laws concerning how Israel was to do this.

Constable: Deu 15:1-18

The rights of the poor and vulnerable in Israel 15:1-18

The Israelites were not only to care for the Levites (14:27, 29) and the aliens, orphans, and widows (14:29) but also other individuals in the nation who were in need (15:1-18).

15:1-11 "It is appropriate to deal with the law of release at this point, since it is best interpreted as an extension of the agrarian principles of the fallow year for the land, rather than a slave release law, linked in some way to the Hebrew slave release laws of Ex. 21:1-7 and Dt. 15:12-18."¹⁷¹

"At the end of every seven years" is an idiom meaning "during the seventh year."¹⁷² There is some debate among interpreters whether God wanted the Israelites to terminate debts permanently¹⁷³ or only suspend them for a year.

"The present passage is a further exposition of the Sabbath year release recorded in Exodus 23:10 and Leviticus 25:2-7. The premise of the exposition offered here is that if the land was left unused in the Sabbath year, the landowner would not have money to pay his debts. To alleviate this hardship on the landowner, the debts were to be released for one year during this time. The sense of the word release is not to cancel,' as may be suggested in some English translations (e.g., NIV), but rather to postpone.' The debt was postponed for a year. This provision was not intended for the foreigner' (Dt 15:3); it applied only to those who lived permanently in the land. The foreigner' was one who stayed only temporarily in the land. Such a one was not a sojourner,' that is, a non-Israelite who had come to live permanently in the land."¹⁷⁴

God values each person equally as an individual. This perspective comes out clearly in this section. God instructed His people to show concern for the welfare of every individual regardless of his or her economic or social position (v. 7; cf. Prov. 11:24).

"Elsewhere in the ancient Near East men were treated in terms of their status in the community rather than as individuals."¹⁷⁵

The apparent contradiction between verses 4 and 11 is explainable as follows. The statement that "there shall be no poor among you" (v. 4) rests on the condition that the Israelites would be completely obedient to God (v. 5).¹⁷⁶ The statement that "the poor will never cease to be in the land" (v. 11) expresses what would really exist since Israel would not be completely obedient. It also represents what would exist among Israel's neighbor nations even if Israel was completely obedient.

"In Deuteronomy, poverty did not just happen. It was the result of conscious decisions that people made to ignore the divine will for Israel as expressed in the covenant."¹⁷⁷

". . . poverty among Yahweh's vassals was a disgrace . . ."¹⁷⁸

15:12-18 Moses turned now from the poor to slaves. These people also had rights in Israel. God did not condemn slavery as an institution. He permitted it in Israel. However slavery in Israel amounted to voluntary servitude. God strongly forbade the enslavement and oppression of individuals. Israelites could sell themselves as slaves as well as hired men and women (v. 18).¹⁷⁹ All slaves went free at the beginning of each sabbatical year.¹⁸⁰

"The humanitarian spirit of Mosaic legislation permeates these civic and religious aspects of the Israelite society. It stands in contrast to the lack of dignity accorded to the common man in contemporary cultures of the Mosaic age."¹⁸¹

For more detailed information concerning the year of release, see Exodus 23:10-11 and Leviticus 25:1-7. In Deuteronomy, Moses emphasized the importance of love for God and man, principles more than procedures.

The year of release was a provision of the Mosaic Covenant that God has not carried over into the present dispensation. However as Christians we have revelation concerning how to deal with our debtors. We should settle our disputes with our brethren out of court privately or in the church if necessary (1 Cor. 6:1-6). We may take unbelievers to court, but if we cannot resolve our conflicts with our brethren out of court we should take the loss (1 Cor. 6:7) and forgive (Matt. 6:12, 14-15). We should also be compassionate and share with others, believers and unbelievers, who may be in need (Matt. 23:39; 2 Cor. 8-9; Gal. 6:10; Heb. 13:16).

Guzik: Deu 15:1-23

Deuteronomy 15 - Laws Regarding the Poor

A. Laws regarding the poor.

1. (1-6) Release of debts every seventh year.

At the end of every seven years you shall grant a release of debts. And this is the form of the release: Every creditor who has lent anything to his neighbor shall release it; he shall not require it of his neighbor or his brother, because it is called the Lord's release. Of a foreigner you may require it; but you shall give up your claim to what is owed by your brother, except when there may be no poor among you; for the LORD will greatly bless you in the land which the LORD your God is giving you to possess as an inheritance; only if you carefully obey the voice of the LORD your God, to observe with care all these commandments which I command you today. For the LORD your God will bless you just as He promised you; you shall lend to many nations, but you shall not borrow; you shall reign over many nations, but they shall not reign over you.

a. You shall grant a release of debts: In Israel, money was always loaned with the understanding that every seventh year, debts would be canceled. So there was no long-term debt in this sense - money could never be borrowed, or owed, for more than six years.

b. It is the LORD's release: This was an important matter to God; the release was said to be the LORD's release. As Israel obeyed this command, there would never be a permanent under-class in Israel. Some might go through a bad period, but would have the opportunity to rebuild their lives financially on a regular basis.

c. When there may be no poor among you: God established an economic system wherein no one had to be chronically poor. If people would obey the LORD, He would bless (both sovereignly and as the natural result of the obedience), and they would not be poor.

i. However, Deuteronomy 15:11 - just a few verses down - states: For the poor will never cease from the land. Is God contradicting Himself? Not at all. He knows that He has established a system where no one must be chronically poor, yet He knew that because of disobedience, some would, and there would always be the poor in Israel.

ii. So, God did not guarantee prosperity for any one in Israel; but He did guarantee opportunity for prosperity for an obedient Israel.

d. You shall lend to many nations: If Israel obeyed and the individual citizens of Israel enjoyed the blessing of God's prosperity, then they would as a nation be prosperous, and blessed above other nations.

2. (7-11) The command to be generous to the poor.

If there is among you a poor man of your brethren, within any of the gates in your land which the LORD your God is giving you, you shall not harden your heart nor shut your hand from your poor brother, but you shall open your hand wide to him and willingly lend him sufficient for his need, whatever he needs. Beware lest there be a wicked thought in your heart, saying, "The seventh year, the year of release, is at hand," and your eye be evil against your poor brother and you give him nothing, and he cry out to the LORD against you, and it become sin among you. You shall surely give to him, and your heart should not be grieved when you give to him, because for this thing the LORD your God will bless you in all your works and in all to which you put your hand. For the poor will never cease from the land; therefore I command you, saying, "You shall open your hand wide to your brother, to your poor and your needy, in your land."

a. You shall not harden your heart nor shut your hand from your poor brother: The law of release in the seventh year was never to be used to discourage giving to those in need. The law might discourage lending to the poor, therefore God wanted Israel to be generous givers to those in need.

b. Of your brethren: This reminds us of Galatians 6:10 - Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith. Our charitable giving is to begin with those brothers and sisters closest to us, though it certainly can extend outward from there.

3. (12-15) The command to release slaves every seventh year.

If your brother, a Hebrew man, or a Hebrew woman, is sold to you and serves you six years, then in the seventh year you shall let him go free from you. And when you send him away free from you, you shall not let him go away empty-handed; you shall supply him liberally from your flock, from your threshing floor, and from your winepress. From what the LORD has blessed you with, you shall give to him. You shall remember that you were a slave in the land of Egypt, and the LORD your God redeemed you; therefore I command you this thing today.

a. In the seventh year you shall let him go free from you: Even as debts were to be canceled every seventh year, so were slaves to be freed. The slaves thought of here are those who have had to sell themselves into slavery because of their debt. This made certain that a "bankruptcy" did not harm an Israelite all their life. The worst that could happen is they would have to serve someone without pay for six years.

b. You shall not let him go away empty-handed: God commanded generosity to the departing slave, giving him something to start his new life with. This would give the slave about to be freed hope and greater incentive to please his master.

4. (16-18) The law of the bond-slave.

And if it happens that he says to you, "I will not go away from you," because he loves you and your house, since he prospers with you, then you shall take an awl and thrust it through his ear to the door, and he shall be your servant forever. Also to your female servant you shall do likewise. It shall not seem hard to you when you send him away free from you; for he has been worth a double hired servant in serving you six years. Then the LORD your God will bless you in all that you do.

a. If it happens that he says to you, "I will not go away from you": If a slave loved his master, and wanted to continue to serve him, he was not required to leave his master at the seventh year.

b. Because he loves you . . . you shall take an awl and thrust it through his ear to the door: The willing slave could stay, and his status was declared by piercing through his ear lobe with an awl at the door of his master's home. In this, he declared his love and devotion to his master - a willing slave, who was free to choose and yet chose his master.

i. Jesus is the great fulfillment of this willing slave. Jesus said prophetically in Psalm 40:6: My ears You have opened, it speaks of this "opening" of the ear in the bond-slave ceremony. He was the willing bond-slave of God the Father.

ii. Isaiah 50:5-7 shows that Jesus' character as the willing slave was most perfectly shown in His sufferings at the cross: The Lord GOD has opened My ear; and I was not rebellious, nor did I turn away. I gave My back to those who struck Me, and My cheeks to those who plucked out the beard; I did not hide My face from shame and spitting. For the Lord GOD will help Me; therefore I will not be disgraced; Therefore I have set My face like a flint, and I know that I will not be ashamed.

iii. The Christian is also to be a willing slave of God. The common New Testament word doulos describes this kind of slave. Hiebert says of doulos, "a slave, a bondservant, one who is in a permanent relation of servitude to another . . . Among the Greeks, with their strong sense of personal freedom, the term carried a degrading connotation."

c. He shall be your servant forever: Once agreeing to be a bond slave, that one was committed to their master forever. It was a permanent relationship.

i. Pagans had a custom of branding the slave with the name or the sign of the owner; Paul refers to himself as just such a slave in Galatians 6:17: From now on, let no one trouble me, for I bear in my body the marks of the Lord Jesus. Paul was a slave for life to Jesus.

B. The law of the firstborn.

1. (19) The principle of the firstborn.

All the firstborn males that come from your herd and your flock you shall sanctify to the LORD your God; you shall do no work with the firstborn of your herd, nor shear the firstborn of your flock.

a. Sanctify to the LORD: This means to "set apart to the LORD"; the firstborn was to be set apart to God. The firstborn animal was not be used as regular domesticated animal - you shall do no work with the firstborn of your herd, not shear the firstborn of your flock.

b. All the firstborn males: This was for three reasons. First, because Israel was God's firstborn (Exodus 4:22), and this honored that fact. Second, because the firstborn was thought to be the best, and the best was always given to God. Finally, it was to be a reminder to all generations of when God redeemed Israel, His firstborn.

2. (20-23) What to do with the giving of the firstborn.

You and your household shall eat it before the LORD your God year by year in the place which the LORD chooses. But if there is a defect in it, if it is lame or blind or has any serious defect, you shall not sacrifice it to the LORD your God. You may eat it within your gates; the unclean and the clean person alike may eat it, as if it were a gazelle or a deer. Only you shall not eat its blood; you shall pour it on the ground like water.

a. You and your household shall eat it before the LORD your God: When the firstborn animal was brought to the tabernacle (or later, the temple) and given to the priests for sacrifice unto the LORD, a portion of the sacrifice went to the family that brought the animal. It was given so that they could eat a joyful ceremonial meal before the LORD.

b. If there is any defect in it: If this was the case, the animal was given to the priests, but not sacrificed unto the LORD - or, it was redeemed for money and the money given unto the LORD.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Deu 15:4

DEUTERONOMY 15:4 —How can this passage say there would be no poor among them when 15:11 says the poor will always be in the land?

PROBLEM: According to Deuteronomy 15:4 , God promises that there will not be any poor among the people. However, 15:11 clearly states, “For the poor will never cease from the land.” How can one passage say there would be no poor among the people while another says that the poor will never cease from the land?

SOLUTION: Careful consideration of the context shows that there is no contradiction here. The promise of verse 4 is conditioned upon the people “carefully obey[ing] the voice of the Lord your God, to observe with care all these commandments which I command you today” ( Deut. 15:5 ). One of the commandments was that if there was a poor man in Israel, the people were not to harden their hearts. Rather, they were to open their hands and lend him money and goods sufficient for his needs—“whatever he needs” ( Deut. 15:8 ). Obviously, if this commandment were to be fulfilled by the people, then, for every poor person there would be one who was not poor. Conversely, if they did not obey God’s command to supply for all the needs of every poor person in the land, then the poor would never cease to be in the land. There is no contradiction here. God promised that if the people would obey His command to supply for the poor, then there would be no poor among them. Each time the circumstances overcame someone, so that they lost everything and were left in poverty, the people of the land would come to their aid and supply their needs.

Verse 11 can be understood as a statement that there would always be individuals in need of assistance and that others would be required to supply their needs. If the people obeyed God in this, He would so prosper the land that there would always be an abundant supply to enable some to care for the needs of others. Verse 11 may also be viewed as a prophetic pronouncement of Israel’s failure to obey God and the consequent continual presence of the poor in the land. In either case, there is no contradiction.   

Introduction / Outline

JFB: Deuteronomy (Book Introduction)

DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.

JFB: Deuteronomy (Outline)

• MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46)
• THE STORY IS CONTINUED. (Deu. 2:1-37)
• CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20)
• AN EXHORTATION TO OBEDIENCE. (Deu 4:1-13)
• A PARTICULAR DISSUASIVE AGAINST IDOLATRY. (Deu. 4:14-40)
• A COMMEMORATION OF THE COVENANT IN HOREB. (Deu. 5:1-29)
• MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25)
• ALL COMMUNION WITH THE NATIONS FORBIDDEN. (Deu. 7:1-26)
• AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20)
• MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS. (Deu. 9:1-25)
• GOD'S MERCY IN RESTORING THE TWO TABLES. (Deu. 10:1-22)
• AN EXHORTATION TO OBEDIENCE. (Deu. 11:1-32)
• MONUMENTS OF IDOLATRY TO BE DESTROYED. (Deu 12:1-15)
• BLOOD PROHIBITED. (Deu 12:16-25)
• HOLY THINGS TO BE EATEN IN THE HOLY PLACE. (Deu 12:26-32)
• ENTICERS TO IDOLATRY TO BE PUT TO DEATH. (Deu 13:1-5)
• WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18)
• GOD'S PEOPLE MUST NOT DISFIGURE THEMSELVES IN MOURNING. (Deu 14:1-2)
• WHAT MAY BE EATEN, AND WHAT NOT. (Deu. 14:3-21)
• OF BEASTS. (Deu 14:4-8)
• THE SEVENTH YEAR, A YEAR OF RELEASE FOR THE POOR. (Deu 15:1-11)
• HEBREW SERVANTS' FREEDOM. (Deu 15:12-19)
• THE FEAST OF THE PASSOVER. (Deu. 16:1-22)
• THINGS SACRIFICED MUST BE SOUND. (Deu 17:1)
• IDOLATERS MUST BE SLAIN. (Deu 17:2-7)
• THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES. (Deu 17:8-13)
• THE ELECTION AND DUTY OF A KING. (Deu 17:14-20)
• THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deu 18:1-8)
• THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14)
• CHRIST THE PROPHET IS TO BE HEARD. (Deu 18:15-19)
• OF THE CITIES OF REFUGE. (Deu 19:1-13)
• THE LANDMARK IS NOT TO BE REMOVED. (Deu 19:14)
• TWO WITNESSES REQUIRED. (Deu 19:15)
• PUNISHMENT OF A FALSE WITNESS. (Deu 19:16-21) But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on Exo 21:23; see also Lev 24:20).
• THE PRIESTS' EXHORTATION TO ENCOURAGE THE PEOPLE TO BATTLE. (Deu. 20:1-20)
• EXPIATION OF UNCERTAIN MURDER. (Deu 21:1-9)
• THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deu 21:10-23)
• OF HUMANITY TOWARD BRETHREN. (Deu 22:1-4)
• THE SEX TO BE DISTINGUISHED BY APPAREL. (Deu 22:5-12)
• WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)
• OF DIVORCES. (Deu. 24:1-22)
• STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19)
• THE CONFESSION OF HIM THAT OFFERS THE BASKET OF FIRST FRUITS. (Deu 26:1-15)
• THE PEOPLE ARE TO WRITE THE LAW UPON STONES. (Deu 27:1-10)
• THE TRIBES DIVIDED ON GERIZIM AND EBAL. (Deu 27:11-13)
• THE BLESSINGS FOR OBEDIENCE. (Deu. 28:1-68)
• AN EXHORTATION TO OBEDIENCE. (Deu. 29:1-29)
• THE COMMANDMENT IS MANIFEST. (Deu 30:11-14)
• DEATH AND LIFE ARE SET BEFORE THE ISRAELITES. (Deu 30:15-20)
• MOSES ENCOURAGES THE PEOPLE AND JOSHUA. (Deu 31:1-8)
• HE DELIVERS THE LAW TO THE PRIESTS, TO READ IT EVERY SEVENTH YEAR TO THE PEOPLE. (Deu 31:9-13)
• MOSES' SONG, WHICH SETS FORTH THE PERFECTIONS OF GOD. (Deu. 32:1-43)
• THE MAJESTY OF GOD. (Deu. 33:1-28)
• MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deu 34:1-12)

TSK: Deuteronomy (Book Introduction)

The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a revelation from God. The Law of Moses is more properly the Law of Jehovah, יהוה [Strong’s 03068] תורה [Strong’s 08451], torah yehowah , the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal - no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God’s law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose. every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, " Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, " There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, " Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day - books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets - books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence - books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!

TSK: Deuteronomy 15 (Chapter Introduction)

Overview

Deu 15:1, The seventh year a year of release for the poor; Deu 15:7, It must be no let of lending or giving; Deu 15:12, An Hebrew servant, except he will not depart, must in the seventh year go forth free and well furnished; Deu 15:19, All firstling males of the cattle are to be sanctified unto the Lord.

Poole: Deuteronomy (Book Introduction)

FIFTH BOOK of MOSES, CALLED DEUTERONOMY

THE ARGUMENT

Moses, in the two last months of his life, rehearseth what God had done for them, and their frequent murmurings, rebellions, and constant ingratitude. He begs to enter into the land, but is permitted only to see it. He forbiddeth any communion with the nations for several reasons, De 8 . He gives a short repetition of those sundry laws, moral, ceremonial, judicial, and military, which he had given them, from whence this book is called DEUTERONOMY. Then, after many exhortations, he prophesieth of Christ; afterwards he shows how matters of war are to be managed, and, giving many other particular directions with reference to duties, conditions, and persons of both sexes, he pronounceth blessings on the obedient, and curses on the disobedient: he then gives a charge for laying up and reading of the law at certain times, and every seven years to be solemnly read before all the people; he composeth a song for common use, comprising the wonderful things here mentioned: he prophesieth of Christ’ s coming, and the calling of the Gentiles, seeth the land, and dieth, leaving Joshua, after he had consecrated him, to succeed.

Poole: Deuteronomy 15 (Chapter Introduction)

CHAPTER 15

The seventh year a year of release, Deu 15:1 , to their brethren only, Deu 15:2,3 . God promiseth to bless them in the land of Canaan, Deu 15:4-6 ; and commandeth them to lend freely to the poor, Deu 15:7-18 . The firstlings to be sanctified and eaten before the Lord, Deu 15:19-23 .

i.e. In the last year of the seven, as is most evident from Deu 15:9 Exo 21:2 Jer 34:14 . So the like phrase is oft used, as Deu 14:28 Jos 3:2 Jer 25:12 Luk 2:21 Act 2:1 . And this year of release , as it is called below, Deu 15:9 , is the same with the sabbatical year, Exo 23:11 Lev 25:4 .

MHCC: Deuteronomy (Book Introduction)

This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, both by word of mouth, that it might affect, and by writing, that it might abide. The men of that generation to which the law was first given were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, now they were going to possess the land of Canaan. The wonderful love of God to his church is set forth in this book; how he ever preserved his church for his own mercies sake, and would still have his name called upon among them. Such are the general outlines of this book, the whole of which shows Moses' love for Israel, and marks him an eminent type of the Lord Jesus Christ. Let us apply the exhortations and persuasions to our own consciences, to excite our minds to a believing, grateful obedience to the commands of God.

MHCC: Deuteronomy 15 (Chapter Introduction)

(Deu 15:1-11) The year of release.

(Deu 15:12-18) Concerning the release of servants.

(Deu 15:19-23) Respecting the firstlings of cattle.

Matthew Henry: Deuteronomy (Book Introduction)

An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy

This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copius reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation , Lev 1:1. The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos 8:12. II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa 28:10. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phi 3:1) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable: - 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17, 18, 19. 2. It was to be written upon great stones plastered, at their passing over Jordan, Deu 27:2, Deu 27:3. 3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, Deu 31:9, etc. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect.

This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced (ch. 27 and 28) with promises and threatenings, blessings and curses, formed into a covenant, ch. 29 and 30. Care is taken to perpetuate the remembrance of these things among them (ch. 31), particularly by a song (ch. 32), and so Moses concludes with a blessing, ch. 33. All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare Deu 1:3 with Jos 4:19, the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, It is written, he fetched all his quotations out of this book, Mat 4:4, Mat 4:7, Mat 4:10.

Matthew Henry: Deuteronomy 15 (Chapter Introduction)

In this chapter Moses gives orders, I. Concerning the release of debts, every seventh year (Deu 15:1-6), with a caution that this should be no hindrance to charitable lending (Deu 15:7-11). II. Concerning the release of servants after seven years' service (Deu 15:12-18). III. Concerning the sanctification of the firstlings of cattle to God (Deu 15:19, etc.).

Constable: Deuteronomy (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible was its first two words, elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began with exactly the same words.¹ So the Jewish title gives a strong clue to the literary character of Deuteronomy.

The English title comes from the Septuagint (Greek) translation. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land. This is not the case. It came from a mistranslation of a phrase in 17:18. There God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium from which Deuteronomy is a transliteration. Deuteronomy is to some extent, however, a repetition to the new generation of the Law God gave at Mt. Sinai. Thus God overruled the translators' error and gave us a title for the book in English that is appropriate in view of the contents of the book.

Date and Writer

Moses evidently wrote this book on the plains of Moab shortly before his death, which occurred about 1406 B.C.

The Mosaic authorship of this book is quite easy to establish. The book claims to be the words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 29) and his writing (31:9, 22, 24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed Moses wrote Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47) as did the Apostle Peter (Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the Epistle to the Hebrews (Heb. 10:28).

"The authorship of no other book in the Old Testament is so explicitly emphasized."²

The form in which Moses wrote Deuteronomy is very similar to that of ancient Near Eastern suzerainty-vassal treaties dating before and during the Mosaic era. This structural evidence confirms an early date of composition.³

Most conservative commentators prefer to regard the record of Moses' death and a few editorial comments as the work of a later writer or writers. Of course, Moses could have written these verses too.

In spite of such conclusive evidence some scholars prefer a later date for Deuteronomy. The critics favor a post-Mosaic but pre-seventh century date, a seventh century date in King Josiah's era, or a postexilic date.⁴

Scope

Deuteronomy is similar to Leviticus in that both books contain a record of instructions and speeches almost exclusively. Deuteronomy is not so much a book of history, as Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus, however, Moses addressed Deuteronomy to all the Israelites more than to the priests and Levites.

The scope of history covered in Deuteronomy is very brief. All the events recorded took place on the plains of Moab probably within a few weeks just before Israel's entrance into Canaan.

"According to the Index locorum of Nestle's Novum Testamentum Graece Deuteronomy is quoted or otherwise cited at least 95 times in the New Testament (compared to 103 for Genesis, 113 for Exodus, 35 for Leviticus, and 20 for Numbers), making it one of the favorite Old Testament books of Jesus and the apostles."⁵

Character

"The book of Deuteronomy is the document prepared by Moses as a witness to the dynastic covenant which the Lord gave to Israel in the plains of Moab (cf. 31:26)."⁶

Theology

"In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure . . . It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology.

"Covenant by its very definition demands at least three elements--the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."⁷

"The theological values of Deuteronomy can hardly be exaggerated. It stands as the wellspring of biblical historical revelation. It is a prime source for both OT and NT theology. Whether the covenant, the holiness of God, or the concept of the people of God is the unifying factor of OT theology, each finds emphasis and remarkable definition in Deuteronomy."⁸

Message⁹

Let me share with you a couple of quotations that point out the importance of this book.

"Deuteronomy is one of the greatest books of the Old Testament. Its significance on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament . . . in all but six books . . . and thus it belongs to a small group of four Old Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which the early Christians made frequent reference."¹⁰

"The book of Deuteronomy is the most important book in the Old Testament from the standpoint of God's revelation to man."¹¹

Deuteronomy is not just a recapitulation of things previously revealed in Exodus, Leviticus, and Numbers. It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face. His words in Deuteronomy spring from a personal and intimate knowledge of God that had matured over 120 years.

One of the striking features of this book is the frequent references to love that recur throughout it. God's love for the patriarchs and later the whole nation of Israel is obvious in the previous four books of the Pentateuch, but Moses never articulated it directly. In Deuteronomy for the first time Moses revealed that it was God's love for Israel that motivated Him to deal with the Israelites as He had.

One of the great revelations of this book is the motivation of God. God's love for people moved Him to bless. Moses referred to God's love for people as the motivation of His government in three of the book's major sections.

It constitutes the climax of Moses' first address to the people (1:6-4:40) in which he reviewed God's faithfulness to the Israelites. It was because God loved them that He had treated them as He had (4:32-40, esp. v. 37).

In the second address, which is an exposition of the Mosaic Law (chs. 5-26), Moses explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5; et al.).

In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he again reminded the people of God's love for them (33:2-5, esp. v. 3a).

Not only does Deuteronomy reveal that God's love is what motivates Him to govern His people as He does. It also emphasizes that man's love for God should be what motivates us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.

In Moses' review of the law (chs. 5-26) he called on the Israelites to love God (5:9-10; 6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites' obedience to God's laws expressed their love for God. Love is the most proper and adequate motivation for obedience and service.

We hear this theme again in Moses' third address (chs. 29-30) in which Moses exhorted the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-20).

The message of the book then is that God's love for man is the motivation of His government, and man's love for God should be the motivation of his obedience.

This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated.

Since Moses set Deuteronomy in the form of a suzerain-vassal treaty we can learn much about how he viewed Israel's relationship to God.

To quote Thompson again, "Both the literary shape of Deuteronomy and its underlying central concept provide an important clue to the basic theology of the book. Yahweh, the God of Israel, appears in a strong covenantal setting. He is the great King, the Lord of the covenant. From this central concept Israel's finest theological ideas derived."¹²

These "ideas" include the fact that Yahweh is the Lord of the covenant and the God of history.

Obedience to God and His covenant brings blessing whereas disobedience incurs curses. Israel was the people of the covenant.

The people were to worship their Lord by loving Him with their hearts and remembering Him and His acts with their minds.

There are perhaps four basic implications of this revelation and these correspond to four major sections of the book.

1. It is important to remember God's past faithfulness to appreciate His love (1:6-4:40). God commanded the Israelites to remember. Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To forget was to rebel against God. Remembering the past would remind the people of God's love and rekindle their love for Him. Love as well as trust rests on confidence. We can love God only when we have confidence in Him.

2. God's laws are an expression of His love (chs. 5-26). Because man is a sinner he needs divine laws. God's provision of these laws is an expression of His love for mankind. The specific laws in the Mosaic Code expressed God's love because God intended them to result in Israel's blessing and welfare. Often we think laws are undesirable because they curb our freedom. However, God curbs our freedom to keep us from evil, not to keep us from good.

3. Only love for God will adequately motivate a person to be obedient to God's laws (chs. 27-28). These laws in Israel were so severe that the only motive strong enough to produce consistent obedience was love. Moses urged the Israelites to cultivate their love for God as they prepared to renew the covenant. Self-confidence had failed their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter experience depending on one's motivation.

When we know God we love Him, and when we love God we will want to obey Him.

4. Obedience to God demonstrates love for Him (chs. 29-30). While it is possible to obey God with lesser motives, it is impossible to be consistently obedient without love for God. Consistent obedience is not the same as sinless perfection. The measure of one's love for God is the measure of his or her obedience to the revealed will of God (1 John 5:3). The degree of our commitment to do the will of God is the true measure of our love for God. The real test of our love for God is what we do more than how we feel.

Constable: Deuteronomy (Outline)

Outline

I. Introduction: the covenant setting 1:1-5

II. Moses' first major address: a review of God's faithfulness 1:6-4:40

A. God's past dealings with Israel 1:6-3:29

1. God's guidance from Sinai to Kadesh 1:6-46

2. The march from Kadesh to the Amorite frontier 2:1-23

3. The conquest of the kingdom of Sihon 2:24-37

4. The conquest of the kingdom of Og 3:1-11

5. A review of the distribution of the conquered land 3:12-20

6. Moses' anticipation of future blessing 3:21-29

B. An exhortation to observe the law faithfully 4:1-40

1. The appeal to hearken and obey 4:1-8

2. God's appearance at Mt. Horeb 4:9-14

3. The prohibition of idolatry 4:15-24

4. The consequences of idolatry 4:25-31

5. The uniqueness of Yahweh and Israel 4:32-40

III. Historical interlude: preparation for the covenant text 4:41-49

A. The appointment of cities of refuge in Transjordan 4:41-43

B. Introduction to the second address 4:44-49

IV. Moses' second major address: an exposition of the law chs. 5-26

A. The essence of the law and its fulfillment ch. 5-11

1. Exposition of the Decalogue and its promulgation ch. 5

2. Exhortation to love Yahweh ch. 6

3. Examples of the application of the principles chs. 7-11

B. An exposition of selected covenant laws 12-25

1. Laws arising from the first commandment 12:1-31

2. Laws arising from the second commandment 12:32-13:18

3. Laws arising from the third commandment 14:1-21

4. Laws arising from the fourth commandment 14:22-16:17

5. Laws arising from the fifth commandment 16:18-18:22

6. Laws arising from the sixth commandment 19:1-22:8

7. Laws arising from the seventh commandment 22:9-23:18

8. Laws arising from the eighth commandment 23:19-24:7

9. Laws arising from the ninth commandment 24:8-25:4

10. Laws arising from the tenth commandment 25:5-19

C. Covenant celebration, confirmation, and conclusion ch. 26

1. Laws of covenant celebration and confirmation 26:1-15

2. Summary exhortation 26:16-19

V. Preparations for renewing the covenant chs. 27:1-29:1

A. The ceremony at Shechem 27:1-13

B. The curses that follow disobedience to specific stipulations 27:14-26

C. The blessings that follow obedience 28:1-14

D. The curses that follow disobedience to general stipulations 28:15-68

E. Narrative interlude 29:1

VI. Moses' third major address: an exhortation to obedience chs. 29:2-30:20

A. An appeal for faithfulness 29:2-29

1. Historical review 29:2-8

2. The purpose of the assembly 29:9-15

3. The consequences of disobedience 29:16-29

B. A call to decision ch. 30

1. The possibility of restoration 30:1-10

2. The importance of obedience 30:11-20

VII. Moses' last acts chs. 31-34

A. The duties of Israel's future leaders 31:1-29

1. The presentation of Joshua 31:1-8

2. The seventh year covenant renewal ceremony 31:9-13

3. The commissioning of Joshua 31:14-23

4. The preservation of God's words 31:24-29

B. The Song of Moses 31:30-32:44

1. The introduction to the song 31:30

2. The song itself 32:1-43

3. The conclusion to the song 32:44

C. Narrative interlude 32:45-52

1. Moses' exhortation to obedience 32:45-47

2. The announcement of Moses' death 32:48-52

D. Moses' blessing of the tribes ch. 33

E. Moses' death and burial: narrative epilogue ch. 34

You will notice that there is a general alternation between narrative (sections I, III, V, and VII) and didactic (sections II, IV, and VI) material. However there is some mixture of narrative and didactic material in sections V and VII.

We can also divide the revelation in this book according to the general arrangement of the typical form of a suzerain-vassal treaty that was common in the ancient Near East.¹³

I. Preamble: Covenant mediator 1:1-5

II. Historical prologue: Covenant history 1:6-4:49

III. Stipulations: Covenant life chs. 5-26

A. The Great Commandment chs. 5-11

B. Ancillary commandments chs. 12-26

IV. Sanctions: Covenant ratification chs. 27-30

V. Dynastic disposition: Covenant continuity chs. 31-34

Constable: Deuteronomy

Deuteronomy

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Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Book Introduction)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim . (Challoner) --- It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock) --- The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. iv. 41, and following, and a supplement from the Book of Numbers is given to this discourse. Chap. v., a fresh exhortation to the people commences, which continues until chap. xxii., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered them to write, (chap. xxxi. 19,) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo in the 120th year of his age. (Calmet) --- There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel. The whole nation of the Jews has all along maintained, that Moses wrote these books: and he himself repeatedly asserts that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Cæsar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. xxxi.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)

Gill: Deuteronomy (Book Introduction)

INTRODUCTION TO DEUTERONOMY

This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishneh Torah", the repetition of the law; and so in the Syriac version, with which agrees the Arabic title of it; and when the Greeks, and we after them, call it "Deuteronomy", it is not to be understood of a second, a new, or another law, but of the law formerly delivered, but now repeated, and also more largely explained; to which are likewise added several particular laws, instructions, and directions; all which were necessary, on account of the people of Israel, who were now a new generation, that either were not born, or not at an age to hear and understand the law when given on Mount Sinai; the men that heard it there being all dead, excepting a very few; and these people were also now about to enter into the land of Canaan, which they were to enjoy as long as they kept the law of God, and no longer, and therefore it was proper they should be reminded of it; and besides, Moses was now about to leave them, and having an hearty desire after their welfare, spends the little time he had to be with them, by inculcating into them and impressing on them the laws of God, and in opening and explaining them to them, and enforcing them on them, which were to be the rule of their obedience, and on which their civil happiness depended. And sometimes the Jews call this book "the book of reproofs", because there are in it several sharp reproofs of the people of Israel for their rebellion and disobedience; and so the Targums of Jonathan and Jerusalem begin it by calling it the words of reproof which Moses spake, &c. That this book was written by Moses there can be no doubt, from Deu 1:1, only the eight last verses, which give an account of his death, and of his character, were wrote by another hand, equally inspired by God, as either Eleazar the priest, as some, or Samuel the prophet, as others; or, as it is the more commonly received opinion of the Jews, Ezra; though it is highly probable they were wrote by Joshua his successor. This book was written and delivered by Moses, at certain times in the last month of his life, and towards the close of the fortieth year of the children of Israel's coming out of Egypt. And that it is of divine authority need not be questioned, when the several quotations out of it are observed, as made by the apostles of Christ, in Act 3:22, Heb 10:30 out of Deu 18:15 and by our Lord himself, Mat 18:16 from Deu 19:15. Yea, it is remarkable, that all the passages of Scripture produced by Christ, to repel the temptations of Satan, are all taken out of this book, Mat 4:7 compared with Deu 8:3, and the voice from heaven, directing the apostles to hearken to him, refers to a prophecy of him in Deu 18:15.

Gill: Deuteronomy 15 (Chapter Introduction)

INTRODUCTION TO DEUTERONOMY 15

This chapter treats of a release of debts every seventh year, to which a blessing is promised if attended to, Deu 15:1, which seventh year of release should not hinder lending to a poor man in distress, even though it was nigh at hand, Deu 15:7 and of letting servants go free, whether manservant or maidservant, at the end of six years' servitude, Deu 15:12 but if unwilling to go, and desirous of staying, must have his ear bored through with an awl, and serve to the year of jubilee, Deu 15:16 and of sanctifying and eating the firstlings of the herd and flock where the Lord directs, Deu 15:19.