Commentary on Deuteronomy, Commentary · Chapter 15
CHAP. XV.Chapter XV.
Verſe 1. AT the end of every ſeventh year.] It Verſe 1 appears from v. 9. that this Phraſe ſignifies as much as every ſeventh year.
Thou ſhalt make a releaſe.] Perfectly free their Brethren from all their Debts which they owed to their Creditors. This year was famous not only for this, but for letting Servants go free (as ſome think) XXI Exod. 2. and for letting their Ground reſt, XXV Levit. 34. and for reading this Law publickly to all the People, XXXI Deut. 10.
Ver. 2. And this is the manner of the releaſe.] It is Verſe 2 thus to be underſtood.
Every Creditor that lendeth ought unto his Neighbour, ſhall releaſe it.] It was an entire acquittance, not of Debts contracted by Sale of Lands or Goods, to thoſe who were able to pay; but of Money lent to a Neighbour or Friend meerly to relieve his Poverty; not to carry on Trade, or to make a Purchaſe. For nothing could have been more abſurd, than to have extinguiſhed ſuch Debts, whereby the borrower was inriched.
He ſhall not exact it of his Neighbour, or of his Brother.] Here the word Brother is added to explain what is meant by a Neighbour, viz. an Iſraelite, or a Proſelyte entirely of their Religion, who had all the Priviledges of an Iſraelite. Some think that by not exacting Money lent to ſuch a Man, is meant no more but only forbearing to demand it in this year, becauſe there was no ſowing or reaping in it: or if he did, that he ſhould not have power to recover it by Law this year, though afterward he might. But the plain meaning ſeems to be, that he ſhould be perfectly free from his Debt, as a Servant, after ſix years, was from his Service: Though if afterward he grew rich, in good Conſcience he was bound to pay it.
Becauſe it is the LORD's releaſe.] In the Hebrew the words Schemitta laihova ſignifie that this year was a Releaſe to the LORD, or, for the LORD. In honour, that is, of him, who made this a year of great Charity: In obedience to whom they were bound to be very kind to their poor Brethren. But the Jews fancy they were not bound to be ſo kind as to make this Releaſe, till the very laſt day of the year. So that if a Man had borrowed Money in the beginning of it, he was not acquitted till the year expired.
Verſe 3 Ver. 3. Of a forreigner thou mayeſt exact it again.] Of an Alien as we tranſlate the word Nocri, in the foregoing Chapter, v. 21. That is, of one who was neither an Iſraelite nor proſelyted to their Religion, but a meer Gentile. The only queſtion is, whether they were not to remit the Debts of a Proſelyte of the Gate, who, I think, is no where called their Brother in the Law; and therefore they were not obliged to diſcharge them from what they owed.
But that which is thine with thy Brother, thine hand ſhall not touch.] This ſeems to reſtrain it wholly to thoſe who were Jews, or had all the Priviledges of Jews.
Verſe 4 Ver. 4. Save when there ſhall be no poor among you.] Whether we follow this Tranſlation, or that in the Margin of our Bibles, it appears that they were obliged to acquit only their poor Brethren: Of whom they were not to exact their Debts, leaſt they ſhould be tempted to flee to the Gentiles, and forſake their Religion. So this was a Proviſion ſtill againſt Idolatry. Or, if we underſtand it as it is in the Margin, to the end that there be no poor among you, the ſence is the ſame: that they were, by this Charity, to keep Men from extream Neceſſity, which might force them to go a begging, or to ſeek for Relief in ſtrange Countries.
For the LORD ſhall greatly bleſs thee in the Land which the LORD thy God giveth thee for an inheritance to poſſeſs it.] He would not have them think that they might become poor themſelves by this means; for he aſſures them God would prevent that, by ſending his extraordinary Bleſſing upon them. Cardinal Cajetan, and ſome others, underſtand this Verſe as if it were all of it a Promiſe, and contained no Precept in it, viz. That God would take care they ſhould not be burdened by this Law, for he would ſo bleſs them, that they ſhould have no Poor among them: and then they were not obliged to acquit thoſe of their Debts, who were able to pay them.
Ver. 5. Only if thou carefully hearken unto the voice Verſe 5 of the LORD thy God, to obſerve to do all theſe Commandments which I command thee this day.] Particularly this, of releaſing their poor Neighbours from their Debts; which would intitle them to the Bleſſing he promiſes again in the next Verſe.
Ver. 6. For the LORD God bleſſeth thee, as he promiſed Verſe 6 thee.] God had many ways bleſſed them already, and he promiſes to reward their Obedience with greater Bleſſings.
And thou ſhalt lend unto many Nations, but thou ſhalt not borrow.] Grow ſo very rich, that other Nations ſhould come to borrow of them; but they be beholden to none.
And thou ſhalt reign over many Nations, &c.] I ſuppoſe he means no more than Solomon doth, when he ſaith, The borrower is ſervant to the lender, XXII Prov. 7. But it may extend to their dominion over many Nations, whom they conquered, till they enlarged their Bounds as far as Euphrates.
Verſe 7 Ver. 7. If there be among you a poor man of one of thy brethren, in any of thy gates, in the Land which the LORD thy God giveth thee, thou ſhalt not harden thy heart, nor ſhut thy hand from thy poor brother.] As they might be inclined to do, after the paſſing of this Law; thinking with themſelves, that what they lent to ſuch a Man, they ſhould never have again, but muſt loſe it if he were not able to repay it before the Year of Releaſe. This ſeems to be the meaning of this Verſe, which the Jews interpret not of lending, but of giving Alms. It is not much material which way we take it. For he that lent to a poor Man, was willing to give what he lent, if he could not pay him before the Year of Releaſe, after which he could not demand it.
Thou ſhalt not harden thine heart, nor ſhalt thou ſhut thine hand from thy poor brother.] Covetouſneſs proceeds from want of Pity, Tenderneſs, and Compaſſion towards others in their Miſeries; unto which Nature it ſelf inclines us, eſpecially towards Members of the ſame Society. And the Jews had ſeveral particular Obligations to be tender-hearted, as they were all Children of God after a peculiar manner, who had been wonderful kind and merciful to them, XIV. 2.
Verſe 8 Ver. 8. But thou ſhalt open thine hand wide to him.] Bountifully ſupply him with what he wants.
And ſhalt ſurely lend him ſufficient for his need, in that which he wanted.] The Jews underſtood this not meerly of affording him Food ſufficient to ſatisfie his hunger, and Clothes to cover his nakedneſs, and keep him warm, but furniſhing him with Houſhold-goods (if he had been forced to ſell all he had) that he might live comfortably. Yea, they proceed ſo far, as to determine, that the Neighbourhood ſhould joyn together, and make a Purſe for him, to put him in as good a Condition, as he was before he fell into this want. They determine alſo the quantity that every Man ſhould give: A very liberal Perſon the fifth part of what he had, if need required; a Man of moderate Bounty, a tenth part. If any Man gave leſs, when the Caſe required more, he was accounted a Niggard, or, as they phraſe it, a Man of an evil eye. But notwithſtanding all theſe Precepts, and their Interpretations, the Jews ſo little minded their Poor, that their Governors were at laſt forced (as we now alas! do) to lay a Rate upon the Rich for the Maintenance of the Poor, which they enabled their Officers to exact. See Selden Lib. VI. de Jure Nat. & Gent. Cap. VI. and Maimonides de Donis Pauperum, ſet forth by a very learned Friend of mine, Dr. Prideaux, Cap. VII. who argues from this place, that if a poor Man wanted a Wife, they were bound to provide him one, &c.
Ver. 9. Beware that there be not a thought in thy wicked Verſe 9 heart, ſaying, The ſeventh year, the year of Releaſe is at hand.] If ſuch a Thought came into their Mind, that they ſhould loſe what they lent, becauſe the ſeventh year approached, they were bound to ſtifle it immediately, and not ſuffer it to lodge there.
And thine eye be evil against thy poor brother.] This move thee to be unkind and unmerciful to him. So a Man of an evil eye ſignifies in XXIII Prov. 6. one that grudges what another eats at his Table.
And thou givest him nought.] Lending was in this caſe giving; when a Man was very poor, and the Year of Releaſe ſo near, that he could have no proſpect of his being able to repay him.
And he cry unto the LORD against thee.] Make his doleful Complaint unto God, finding no Relief from Men.
And it be ſin unto thee.] God charge it upon thee, as an offence againſt his Majeſty; yea, a great offence. For ſo the word ſin ſometimes ſignifies, XV John 24. IV James 17.
Verſe 10 Ver. 10. Thou ſhalt ſurely give him.] Not fail to relieve his Wants.
And thine heart ſhall not be grieved when thou givest unto him.] They were not only to relieve him, but to do it cheerfully.
Becauſe that for this thing the LORD thy God ſhall bleſs thee in all thy Works, and in all that thou putteſt thine hand unto.] There is no difference between, all their work, and all that they put their hand unto, (for all Works are performed by the hand) unleſs one refer to what they did within doors; and the other to their Labours in the Field.
Verſe 11 Ver. 11. For the poor ſhall never ceaſe out of thy Land.] There would always be ſome or other among them, who ſtood in need of the forenamed charitable Relief, by which they might be preſerved from extream Poverty; which God intended to prevent, as is plain from v. 4. See Grotius upon XXVI S. Matth. 11. The Hieruſalem Targum underſtand this as if there ſhould have been no Poor amongſt them, if they had been obedient to God's Precepts.
Therefore I command thee, ſaying, Thou ſhalt open thine hand wide.] If any one refuſed to give, or gave leſs than became him, Maimonides ſaith in the forenamed place, the Sanhedrim compelled him to it, and whipt him with the ſtripes of rebellion, or contumacy (i. e. very ſorely) till he gave as much as they judged he ought to do.
To thy brother, to thy poor, and to thy needy in thy Land.] Here are evidently three different ſorts of Perſons mentioned as Objects of their Charity, which may be lookt upon as directing the excellent order of it. For firſt, they were to relieve thoſe that were neareſt to them in Blood, called here their Brethren. Then ſecondly, ſuch as were in great Miſery. And thirdly, ſuch as were low in the World, and required ſome help, but not ſo much as the former ſort. Some indeed will not admit ſuch a difference between the words poor and needy; but think the laſt ſignifies ſuch whoſe Condition was Calamitous: About which I think it is not worth the while to diſpute. I ſhall rather obſerve, that God took exceeding great care that none ſhould come to very great want, by the large Proviſion he made for the poorer ſort of People; who had the benefit of the third Tithe mentioned in the foregoing Chapter, which was wholly given to them every third year; and of the Sabbatical Year, when all that grew of it ſelf was common to every Body; and of this Releaſe of Debts in the ſame year; and of the large quantity of Corn, which they were bound to leave every year, in the Corners of their Fields, with the Ears that fell, and the Sheaf that was left, &c.
Ver. 12. If thy brother an Hebrew man, or an Hebrew Verſe 12 woman, be ſold unto thee.] Whether ſold by themſelves, or by the Court of Judgment for Theft. But there was ſome difference between a Man and a Woman. See XXI Exod. 2, 3, &c. And the ſame Law, they ſay, was to be obſerved about thoſe who were ſold by their Father; or were born of Hebrew Slaves.
And ſerve thee ſix years, then in the ſeventh year thou ſhalt let him go free.] He doth not ſpeak of the Year of Releaſe, as if he were then to be ſet free, though he had ſerved but one year, or perhaps no more than half a year before that came; but of the ſeventh year from the time of his Sale: For he was to ſerve ſix compleat years, unleſs the Jubilee hapned to intervene, when every one was ſet free, though he had not ſerved ſo long. But ſuch Servants as were taken in the Wars, or were ſold by Canaanites, or born of them, might be kept perpetual Slaves, unleſs they were maimed by their Maſters, with the loſs of ſome Member of their Body.
Verſe 13 Ver. 13. And when thou ſendeſt him out free from thee, thou ſhalt not let him go away empty.] But beſtow ſomething upon him, for his more comfortable Subſiſtence when he was a Free-man. And this comprehends Women as well as Men, as appears by the foregoing Verſe: but then it is to be underſtood of ſuch as went out free by virtue of this Law, after they had ſerved ſix years; not of ſuch as were redeemed by their Friends, or redeemed themſelves with their own Money, (XXV Levit. 18.) For ſuch might be ſuppoſed not to need their Maſters kindneſs, as they did who had nothing to help them out of their Slavery.
Verſe 14 Ver. 14. Thou ſhalt furniſh him liberally out of thy flock, and out of thy floor, and out of thy Wine-preſs.] That they might put themſelves in a way of living well in the World; which they were not able to do without this Aſſiſtance, becauſe what they got in their ſix years Service was wholly for their Maſter, and not for themſelves. He doth not preſcribe a certain meaſure to their Bounty, but leaves every Man to expreſs his Affection freely towards God and towards his Neighbour. But the Hebrews ſay, they were bound to give them at leaſt thirty Shekels of Silver.
Of that wherewith the LORD thy God hath bleſſed thee, that ſhalt thou give him.] Conſidering how God hath inriched thee, even by his Service.
Ver. 15. And thou ſhalt remember that thou wast a Verſe 15 bondman in Egypt, and the LORD thy God redeemed thee.] And did not bring them empty out of their Slavery; but loaded with Silver, and Gold, and Raiment, XII Exod. 35. By which Bounty of God to themſelves, they might take the beſt meaſure of their Duty to their poor Brethren, when they were diſmiſſed from Servitude.
Therefore I command thee this thing to day.] In remembrance of that great Benefit, he enjoyned this Benevolence to poor Slaves.
Ver. 16. And it ſhall be, if he ſay I will not go away Verſe 16 from thee.] Refuſed to enjoy his Liberty, when his ſix years Service was expired.
Becauſe he loveth thee and thine houſe.] The Phraſe in Exodus XXI. 5. being, Saying ſhall ſay, I love my Maſter, &c. Abarbinel from thence gathers, that it was neceſſary he ſhould often profeſs how loth he was to leave his Maſter and his Family, and make repeated Declarations of his Affection to them.
Becauſe he is well with thee.] Lives happily. Out of theſe words Maimonides infers, that there was to be reciprocal Love between the Servant and his Maſter: for if the Servant loved his Maſter, yet if his Maſter did not love him, his Ear was not bored; for he could not take Content in his ſtaying with him. But theſe words ſuppoſe his Maſter's kindneſs to him, by his good uſage of him.
Ver. 17. Then ſhalt thou take an Awl, and thrust it through his ear unto the door, &c.] But firſt he was to bring him before the Judges, that he might there in Verſe 17 open Court profeſs the ſame that he had done to his Maſter; and thereby make it appear there was no fraud or deceit in the buſineſs; and that his Maſter did not keep him againſt his will, contrary to this Law. See XXI Exod. 6. where all this is explained.
And alſo unto thy Maid-ſervant thou ſhalt do likewiſe.] This relates only to the not ſending Maid-ſervants away empty; not to the boring their Ears, if they had no mind to be freed: for that was not uſed, if we may believe the Hebrew Doctors, to Maid-ſervants. It was ſufficient, if they had a mind to ſtay with their Maſters, that they addicted themſelves, in ſolemn words, to their Service for ever. But there were many differences between a Man-ſervant and a Maid-ſervant, at leaſt in ſome Caſes, (See upon XXI Exod. 7.) which are explained with great nicety by the Hebrew Doctors; with which I need not trouble the Reader, becauſe there is no ſuch Slavery among us in theſe days.
Verſe 18 Ver. 18. It ſhall not ſeem hard unto thee when thou ſendeſt him away free from thee.] It is plain by this, that he returns to what he was ſpeaking of v. 12, 13, &c. concerning their not letting their Servants go away empty when they had their Freedom: For this was the chief thing that could ſeem hard to them.
For he hath been worth a double hired Servant to thee.] Who ſerved at moſt only for three years; and had Wages paid him all the time, XVI Iſaiah 14.
In ſerving thee ſix years.] Twice as long as an hired Servant, and for nothing. So that conſidering what Wages he gave the other, and how ſmall a price perhaps they paid for him, they would find themſelves gainers by ſuch Slaves, and therefore ſhould not think much to give them a Gratuity, when they ſend them away.
And the LORD thy God ſhall bleſs thee in all that thou doeſt.] He incourages them to hope they ſhould be greater gainers otherways by this Charity, which would procure God's Bleſſing upon their future Labours. This Argument he had preſſed twice or thrice before in this Chapter, v. 4, 6, 10.
Ver. 19. All the firſtling-males that come of thy herd, Verſe 19 and of thy flock, ſhalt thou ſanctifie unto the LORD thy God.] All the firſt-born Males were the LORD's, by a Law made at their coming out of Egypt; and he gave them to his Prieſts for their Portion, XIII Exod. 2, 15. XVIII Numb. 15.
Thou ſhalt do no work with the firſtling of thy Bullock, nor ſhear the firſtling of thy Sheep.] Beſides the Firſtling-Males, which alone were ſeparated to the LORD, there were alſo Firſtling-Females; which, though they were not ſanctified to him as the Males were, yet were not to be employed by the Owners, as the reſt of their Cattle, but offered as Peace-offerings to God. Of which they themſelves had a good ſhare; though ſome part of them was given to the Prieſts.
Ver. 20. Thou ſhalt eat it before the LORD thy God.] Verſe 20 It is evident from hence, that he ſpeaks of ſuch Female-firſtlings as I mentioned in the foregoing Verſe; for of the Males they might not eat; but they belonged entirely to the Prieſts.
Year by year.] At their Solemn Feſtivals; when they were firſt to offer them unto God; and then the Feaſt upon theſe Peace-offerings followed.
In the place which the LORD ſhall chuſe, thou and thy houſhold.] With the Levites and Strangers, &c. whom they were to invite to theſe Sacred Entertainments: For this is but a Repetition of the Law twice or thrice mentioned before, XII. 6, 7, &c. 17, 18, 26. XIV. 23. and upon this occaſion here again inculcated, becauſe it was of exceeding great moment, to preſerve them in the Worſhip and Service of God alone.
Verſe 20 Ver. 20. And if there be any blemiſh therein, as if it be lame, or blind, or have any ill blemiſh.] This is another Reaſon why he mentions theſe Feaſts again, that he might admoniſh them what to do with theſe Firſt-lings, if there were any blemiſh in them, which made them unfit for Sacrifice. Theſe blemiſhes he had ſpoken of in XXII Levit. 21, 22, 24. But here adds the Lame to thoſe there named. Which the Prophet Malachi alſo mentions (and ſo do the Heathens) as unacceptable unto God, I Mal. 8.
Thou ſhalt not ſacrifice it to the LORD thy God.] No, not to make ſuch a charitable Feaſt at the Sanctuary.
Verſe 22 Ver. 22. Thou ſhalt eat it within thy gates.] It was free for them to eat it at home: though it is very probable God expected they ſhould invite the Levites, and the Strangers, the Fatherleſs and Widows, to partake of it, (as they did of the third Tithe, (XIV. 29.) becauſe if it had been without blemiſh, it muſt have been ſo imployed at the Sanctuary.
The unclean and the clean perſon ſhall eat it alike.] Whereas if it had been ſacrificed at their Feaſts, only the clean could have eaten of it.
As the Roe-buck and the Hart.] See XII. 15, 22.
Verſe 23 Ver. 23. Only thou ſhalt not eat the blood thereof; thou ſhalt pour it upon the ground as water.] He takes all occaſions to mention this, becauſe it was deſigned to preſerve them free from Idolatry. See XII. 16, 23, 24.