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Matthew Henry |
D E U T E R O N O M Y
CHAP. XV.
In this chapter Moses gives orders,
I. Concerning the release of debts, every seventh year
(ver. 1-6),
with a caution that this should be no hindrance to charitable lending,
II. Concerning the release of servants after seven years’ service,
III. Concerning the sanctification of the firstlings of
cattle to God,
&c.
| The Year of Release. | B. C. 1451. |
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1 At the end of every seven years thou shalt make a release.
2 And this is the manner of the release: Every creditor that
lendeth ought unto his neighbour shall release it; he shall
not exact it of his neighbour, or of his brother; because it is
called the LORD‘s release.
3 Of a foreigner thou mayest exact it again: but that which
is thine with thy brother thine hand shall release;
4 Save when there shall be no poor among you; for the LORD
shall greatly bless thee in the land which the LORD thy God
giveth thee for an inheritance to possess it:
5 Only if thou carefully hearken unto the voice of the LORD thy
God, to observe to do all these commandments which I command thee
this day.
6 For the LORD thy God blesseth thee, as he promised thee: and
thou shalt lend unto many nations, but thou shalt not borrow; and
thou shalt reign over many nations, but they shall not reign over
thee.
7 If there be among you a poor man of one of thy brethren
within any of thy gates in thy land which the LORD thy God giveth
thee, thou shalt not harden thine heart, nor shut thine hand from
thy poor brother:
8 But thou shalt open thine hand wide unto him, and shalt
surely lend him sufficient for his need, in that which he
wanteth.
9 Beware that there be not a thought in thy wicked heart,
saying, The seventh year, the year of release, is at hand; and
thine eye be evil against thy poor brother, and thou givest him
nought; and he cry unto the LORD against thee, and it be sin unto
thee.
10 Thou shalt surely give him, and thine heart shall not be
grieved when thou givest unto him: because that for this thing
the LORD thy God shall bless thee in all thy works, and in all
that thou puttest thine hand unto.
11 For the poor shall never cease out of the land: therefore I
command thee, saying, Thou shalt open thine hand wide unto thy
brother, to thy poor, and to thy needy, in thy land.
Here is,
I. A law for the relief of poor debtors, such (we may suppose) as were
insolvent. Every seventh year was a year of release, in which the
ground rested from being tilled and servants were discharged from their
services; and, among other acts of grace, this was one, that those who
had borrowed money, and had not been able to pay it before, should this
year be released from it; and though, if they were able, they were
afterwards bound in conscience to repay it, yet thenceforth the
creditor should never recover it by law. Many good expositors think it
only forbids the exacting of the debt in the year of release, because,
no harvest being gathered in that year, it could not be expected that
men should pay their debts then, but that afterwards it might be sued
for and recovered: so that the release did not extinguish the debt, but
only stayed the process for a time. But others think it was a release
of the debt for ever, and this seems more probable, yet under certain
limitations expressed or implied. It is supposed
(v. 3)
that the debtor was an Israelite (an alien could not take the benefit
of this law) and that he was poor
(v. 4),
that he did not borrow for trade or purchase, but for the subsistence
of his family, and that now he could not pay it without reducing
himself to poverty and coming under a necessity of seeking relief in
other countries, which might be his temptation to revolt from God. The
law is not that the creditor shall not receive the debt if the debtor,
or his friends for him, can pay it; but he shall not exact it by a
legal process. The reasons of this law are,
1. To put an honour upon the sabbatical year: Because it is called
the Lord’s release,
v. 2.
That was 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
(v. 4),
To the end there shall be no poor among you, none miserably and
scandalously poor, to the reproach of their nation and religion, the
reputation of which they ought to preserve.
3. God’s security is here given by a divine promise that, whatever they
lost by their poor debtors, it should be made up to them in the
blessing of God upon all they had and did,
Let them take care to do their duty, and then God would bless them with
such great increase that what they might lose by bad debts, if they
generously remitted them, should not be missed out of their stock at
the year’s end. Not only, the Lord shall bless thee
(v. 4),
but he doth bless thee,
v. 6.
It is altogether inexcusable if, though God had given us abundance, so
that we have not only enough but to spare, yet we are rigorous and
server in our demands from our poor brethren; for our abundance should
be the supply of their wants, that at least there may not be such an
inequality as is between two extremes,
They must also consider that their land was God’s gift to them, that
all their increase was the fruit of God’s blessing upon them, and
therefore they were bound in duty to him to use and dispose of their
estates as he should order and direct them. And, lastly, If they
would remit what little sums they had lent to their poor brethren, it
is promised that they should be able to lend great sums to their rich
neighbours, even to many nations
(v. 6),
and should be enriched by those loans. Thus the nations should become
subject to them, and dependent on them, as the borrower is servant
to the lender,
Prov. xxii. 7.
To be able to lend, and not to have need to borrow, we must look upon
as a great mercy, and a good reason why we should do good with what we
have, lest we provoke God to turn the scales.
II. Here is a law in favour of poor borrowers, that they might not
suffer damage by the former law. Men would be apt to argue, If the
case of a man be so with his debtor that if the debt be not paid
before the year of release it shall be lost, it were better not to
lend. “No,” says this branch of the statute, “thou shalt not think such
a thought.”
1. It is taken for granted that there would be poor among them, who
would have occasion to borrow
(v. 7),
and that there would never cease to be some such objects of charity
(v. 7),
and that there would never cease to be some such objects of charity
(v. 11):
The poor shall never cease out of thy land, though not such as
were reduced to extreme poverty, yet such as would be behind-hand, and
would have occasion to borrow; of such poor he here speaks, and such we
have always with us, so that a charitable disposition may soon find a
charitable occasion.
2. In such a case we are here commanded to lend or give, according to
our ability and the necessity of the case: Thou shalt not harden thy
heart, nor shut thy hand,
v. 7.
If the hand be shut, it is a sign the heart is hardened; for, if the
clouds were full of rain, they would empty themselves,
Eccl. xi. 3.
Bowels of compassion would produce liberal distributions,
Thou shalt not only stretch out thy hand to him to reach him something,
but thou shalt open thy hand wide unto him, to lend him
sufficient,
v. 8.
Sometimes there is as much charity in prudent lending as in giving, as
it obliges the borrower to industry and honesty and may put him into a
way of helping himself. We are sometimes tempted to think, when an
object of charity presents itself, we may choose whether we will give
any thing or nothing, little or much; whereas it is here an express
precept
(v. 11),
I command thee, not only to give, but to open thy hand
wide, to give liberally.
3. Here is a caveat against that objection which might arise against
charitable lending from the foregoing law for the release of debts
(v. 9):
Beware that there be not a thought, a covetous ill-natured
thought, in thy Belial heart, “The year of release is at hand,
and therefore I will not lend what I must then be sure to lose;” lest
thy poor brother, whom thou refusest to lend to, complain to God, and
it will be a sin, a great sin, to thee. Note,
(1.) The law is spiritual and lays a restraint upon the thoughts of the
heart. We mistake if we think thoughts are free from the divine
cognizance and check.
(2.) That is a wicked heart indeed that raises evil thoughts from the
good law of God, as theirs did who, because God had obliged them to the
charity of forgiving, denied the charity of giving.
(3.) We must carefully watch against all those secret suggestions which
would divert us from our duty or discourage us in it. Those that would
keep from the act of sin must keep out of their minds the very thought
of sin.
(4.) When we have an occasion of charitable lending, if we cannot trust
the borrower, we must trust God, and lend, hoping for nothing again in
this world, but expecting it will be recompensed in the resurrection of
the just,
(5.) It is a dreadful thing to have the cry of the poor against us, for
God has his ear open to that cry, and, in compassion to them, will be
sue to reckon with those that deal hardly with them.
(6.) That which we think is our prudence often proves sin to us; he
that refused to lend because the year of release was at hand thought he
did wisely, and that men would praise him as doing well for
himself,
Ps. xlix. 18.
But he is here told that he did wickedly, and that God would condemn
him as doing ill to his brother; and we are sure that the judgment
of God is according to truth, and that what he says is sin to us
will certainly be ruin to us if it be not repented of.
III. Here is a command to give cheerfully whatever we give in charity:
“Thy heart shall not be grieved when thou givest,
v. 10.
Be not loth to part with thy money on so good an account, nor think it
lost; grudge not a kindness to they brother; and distrust not the
providence of God, as if thou shouldest want that thyself which thou
givest in charity; but, on the contrary, let it be a pleasure and a
satisfaction of soul to thee to think that thou art honouring God with
thy substance, doing good, making thy brother easy, and laying up for
thyself a good security for the time to come. What thou doest do
freely, for God loves a cheerful giver,”
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
and the soul with true comfort,
12 And if thy brother, a Hebrew man, or a Hebrew woman, be
sold unto thee, and serve thee six years; then in the seventh
year thou shalt let him go free from thee.
13 And when thou sendest him out free from thee, thou shalt not
let him go away empty:
14 Thou shalt furnish him liberally out of thy flock, and out
of thy floor, and out of thy winepress: of that wherewith the
LORD thy God hath blessed thee thou shalt give unto him.
15 And thou shalt remember that thou wast a bondman in the land
of Egypt, and the LORD thy God redeemed thee: therefore I command
thee this thing to day.
16 And it shall be, if he say unto thee, I will not go away
from thee; because he loveth thee and thine house, because he is
well with thee;
17 Then thou shalt take an awl, and thrust it through his ear
unto the door, and he shall be thy servant for ever. And also
unto thy maidservant thou shalt do likewise.
18 It shall not seem hard unto thee, when thou sendest him away
free from thee; for he hath been worth a double hired servant to
thee, in serving thee six years: and the LORD thy God shall
bless thee in all that thou doest.
Here is,
I. A repetition of the law that had been given concerning Hebrew
servants who had sold themselves for servants, or were sold by their
parents through extreme poverty, or were sold by the court of judgment
for some crime committed. The law was,
1. That they should serve but six years, and in the seventh should go
out free,
Compare
And, if the year of jubilee happened before they served out their time,
that would be their discharge. God’s Israel were a free people, and
must not be compelled to perpetual slavery; thus are God’s spiritual
Israel called unto liberty.
2. That if, when their six years’ service had expired, they had no mind
to go out free, but would rather continue in service, as having less
care, though taking more pains, than their masters, in this case they
must lay themselves under an obligation to serve for ever, that is, for
life, by having their ears bored to the door-posts,
v. 16, 17.
Compare
If hereby a man disgraced himself with some, as of a mean and servile
spirit, that had not a due sense of the honour and pleasure of liberty,
yet, we may suppose, with others he got reputation, as of a quiet
contented spirit, humble, and diligent, and loving, and not given to
change.
II. Here is an addition to this law, requiring them to put some small
stock into their servants’ hands to set up with for themselves, when
they sent them out of their service,
It was to be supposed that they had nothing of their own, and that
their friends had little or nothing for them, else they else they would
have been redeemed before they were discharged by law; they had no
wages for their service, and all they got by their labour was their
masters’, so that their liberty would do them little good, having
nothing to begin the world with; therefore their masters are here
commanded to furnish them liberally with corn and cattle. No certain
measure is prescribed: that is left to the generosity of the master,
who probably would have respect to the servant’s merit and necessity;
but the Jewish writers say, “He could not give less than the value of
thirty shekels of silver, but as much more as he pleased” The
maid-servants, though they were not to have their ears bored if they
were disposed to stay, yet, if they went out free, they were to have a
gratuity given them; for to this those words refer, Unto thy
maid-servant thou shalt do likewise,
v. 17.
The reasons for this are taken from the law of gratitude. They must do
it,
1. In gratitude to God, who had not only brought them out of Egypt
(v. 15),
but brought them out greatly enriched with the spoils of the Egyptians.
Let them not send their servants out empty, for they were not sent
empty out of the house of bondage. God’s tender care of us and kindness
to us oblige us to be careful of, and kind to, those that have a
dependence upon us. Thus we must render according to the benefit
done unto us.
2. In gratitude to their servants,
“Grudge not to give him a little out of thy abundance, for he has
been worth a double hired servant unto thee. The days of the
hireling at most were but three years
(Isa. xvi. 14),
but he has served thee six years, and, unlike the hired servant,
without any wages.” Masters and landlords ought to consider what need
they have of, and what ease and advantage they have by, their servants
and tenants, and should not only be just but kind to them. To these
reasons it is added, as before in this chapter
(v. 4, 6, 10),
The Lord they God shall bless thee. Then we may expect family
blessings, the springs of family-prosperity, when we make conscience of
our duty to our family-relations.
19 All the firstling males that come of thy herd and of thy
flock thou shalt sanctify unto the LORD thy God: thou shalt do no
work with the firstling of thy bullock, nor shear the firstling
of thy sheep.
20 Thou shalt eat it before the LORD thy God year by year in
the place which the LORD shall choose, thou and thy household.
21 And if there be any blemish therein, as if it be lame,
or blind, or have any ill blemish, thou shalt not sacrifice it
unto the LORD thy God.
22 Thou shalt eat it within thy gates: the unclean and the
clean person shall eat it alike, as the roebuck, and as the
hart.
23 Only thou shalt not eat the blood thereof; thou shalt pour
it upon the ground as water.
Here is,
1. A repetition of the law concerning the firstlings of their cattle,
that, if they were males, they were to be sanctified to the Lord
(v. 19),
in remembrance of, and in thankfulness for, the sparing of the
first-born of Israel, when the first-born of the Egyptians, both of man
and beast, were slain by the destroying angel
on the eighth day it was to be given to God (
and to be divided between the priest and the altar,
2. An addition to that law, for the further explication of it,
directing them what to do with the firstlings,
(1.) That were females: “Thou shalt do no work with the female
firstlings of the cow, nor shear those of the sheep”
(v. 19);
of them the learned bishop Patrick understands it. Though the female
firstlings were not so entirely sanctified to God as the males, nor so
early as at eight days old, yet they were not to be converted by the
owners to their own use as the other cattle, but must be offered to God
as peace-offerings, or used in a religious feast, at the year’s end,
Thou shalt eat it before the Lord thy God, as directed
(2.) But what must they do with that which was blemished,
ill-blemished?
Were it male or female, it must not be brought near the sanctuary, nor
used either for sacrifice or for holy feasting, for it would not be fit
to honour God with, nor to typify Christ, who is a Lamb without
blemish; yet it must not be reared, but killed and eaten at their
own houses as common food
(v. 22),
only they must be sure not to eat it with the blood,
v. 23.
The frequent repetition of this caution intimates what need the people
had of it, and what stress God laid upon it. What a mercy it is that we
are not under this yoke! We are not dieted as they were; we make no
difference between a first calf, or lamb, and the rest that follow. Let
us therefore realize the gospel meaning of this law, devoting ourselves
and the first of our time and strength to God, as a kind of
first-fruits of his creatures, and using all our comforts and
enjoyments to his praise and under the direction of his law, as we have
them all by his gift.
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