{"commentary":{"id":"keil-delitzsch","name":"Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary","website":"https://worthy.bible/commentaries/keil-delitzsch-commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary","language":"eng","textDirection":"rtl","sha256":"bb5cc0f9cfe0a93b3c903bb6972c6bc8c4e9f2bd3be6c2a6d276737cf9c5edce","availableFormats":["json"],"listOfBooksApiLink":"/api/c/keil-delitzsch/books.json","listOfProfilesApiLink":"/api/c/keil-delitzsch/profiles.json","numberOfBooks":39,"totalNumberOfChapters":909,"totalNumberOfVerses":6516,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"DEU","commentaryId":"keil-delitzsch","name":"Deuteronomy","commonName":"Deuteronomy","introduction":"The Fifth Book Of Moses(Deuteronomy)\n\nIntroduction\n\nContents, Arrangement, and Character of Deuteronomy\n\nThe fifth book of Moses, which is headed הדברים אלה, or briefly דברים, in the Hebrew Bibles, from the opening words of the book, is called התּורה משׁנה (repetition legis), or merely משׁנה by the Hellenistic Jews and some of the Rabbins, with special reference to its contents as described in Deu 17:18. The rabbinical explanation of the latter given in Mnster and Fagius is דראשונים זכרון, \"memoria rerum priorum, quae in aliis scribuntur libris.\" By some of the Rabbins the book is also called תּוכחות ספר, liber redargutionum. The first of these titles has become current in the Christian Church through the rendering given by the lxx and Vulgate, ́, Deuteronomium; and although it has arisen from an incorrect rendering of Deu 17:18 (see the exposition of the passage), it is so far a suitable one, that it describes quite correctly the leading contents of the book itself. The book of Deuteronomy contains not so much \"a recapitulation of the things commanded and done, as related in Exodus, Leviticus, and Numbers\" (Theod.), as \"a compendium and summary of the whole law and wisdom of the people of Israel, wherein those things which related to the priests and Levites are omitted, and only such things included as the people generally required to know\" (Luther). Consequently it is not merely a repetition and summary of the most important laws and events contained in the previous books, still less a mere \"summons to the law and testimony,\" or a \"fresh and independent lawgiving standing side by side with the earlier one,\" a \"transformation of the old law to suit the altered circumstances,\" or \"merely a second book of the law, intended for the people that knew not the law\" (Ewald, Riehm, etc.); but a hortatory description, explanation, and enforcement of the most essential contents of the covenant revelation and covenant laws, with emphatic prominence given to the spiritual principle of the law and its fulfilment, and with a further development of the ecclesiastical, judicial, political, and civil organization, which was intended as a permanent foundation for the life and well-bring of the people in the land of Canaan. There is not the slightest trace, throughout the whole book, of any intention whatever to give a new or second law. Whilst the laws as well as the divine promises and threatenings in the three middle books of the Pentateuch are all introduced as words of Jehovah to Moses, which he was to make known to the people, and even where the announcement passes over into the form of an address, - as, for example, in Exo 23:20., Lev 26, - are not spoken by Moses in his own name, but spoken by Jehovah to Israel through Moses; the book of Deuteronomy, with the exception of ch. 31-34, contains nothing but words addressed by Moses to the people, with the intention, as he expressly affirms in Deu 1:5, of explaining (בּאר) the law to the people. Accordingly he does not quote those laws, which were given before and are merely repeated here, nor the further precepts and arrangements that were added to them, such as those concerning the one site for the worship of God, the prophetic and regal qualifications, the administration of justice and carrying on of war, in the categorical language of law; but clothes them, as well as the other commandments, in the hortatory form of a paternal address, full of solemn and affectionate admonition, with the addition of such reminiscences and motives as seemed best adapted to impress their observance upon the hearts of the people. As the repetition not only of the decalogue, which God addressed to the people directly from Sinai, but also of many other laws, which He gave through Moses at Sinai and during the journey through the desert, had no other object than this, to make the contents of the covenant legislation intelligible to all the people, and to impress them upon their hearts; so those laws which are peculiar to our book are not additions made to this legislation for the purpose of completing it, but simply furnish such explanations and illustrations of its meaning as were rendered necessary by the peculiar relations and forms of the religious, social, and political life of the nation in the promised land of Canaan. Throughout the whole book, the law, with its commandments, statutes, and judgments, which Moses laid \"this day\" before the people, is never described as either new or altered; on the contrary, it is only the law of the covenant, which Jehovah had concluded with His people at Horeb (Deu 5:1.); and the commandments, statutes, and judgments of this law Moses had received from the Lord upon the Mount (Sinai), that he might teach Israel to keep them (Deu 5:31.; comp. Deu 6:20-25). The details of the book also bear this out.\n\nThe first part of the book, which embraces by far the greater portion of it, viz., ch. 1-30, consists of three long addresses, which Moses delivered to all Israel, according to the heading of Deu 1:1-4, in the land of Moab, on the first of the eleventh month, in the fortieth year after the exodus from Egypt. The first of these addresses (ch. 1:6-4:40) is intended to prepare the way for the exposition and enforcement of the law, which follow afterwards. Moses calls to their recollection the most important facts connected with the history of their forty years' wandering in the desert, under the protection and merciful guidance of the Lord (ch. 1:6-3:29); and to this he attaches the exhortation not to forget the revelation of the Lord, which they had seen at Horeb, or the words of the covenant which they had heard, but to bear in mind at all times, that Jehovah alone was God in heaven and on earth, and to keep His commandments and rights, that they might enjoy long life and prosperity in the land of Canaan (ch. 4:1-40). This is followed by the statement in Deu 4:41-43, that Moses set apart three cities of refuge in the land to the east of the Jordan for unintentional manslayers.\n\nThe second address (ch. 5-26) is described in the heading in Deu 4:44-49 as the law, which Moses set before the children of Israel, and consists of two parts, the one general and the other particular. In the general part (ch. 5-11), Moses repeats the ten words of the covenant, which Jehovah spoke to Israel from Sinai out of the midst of the fire, together with the circumstances which attended their promulgation (ch. 5), and then expounds the contents of the first two commandments of the decalogue, that Jehovah alone is the true and absolute God, and requires love from His people with all their heart and all their soul, and therefore will not tolerate the worship of any other god beside Himself (ch. 6). For this reason the Israelites were not only to form no alliance with the Canaanites after conquering them, and taking possession of the promised land, but to exterminate them without quarter, and destroy their altars and idols, because the Lord had chosen them to be His holy nation from love to their forefathers, and would keep the covenant of His grace, and bestow the richest blessings upon them, if they observed His commandments (ch. 7); but when in possession and enjoyment of the riches of this blessed land, they were to remain for ever mindful of the temptation, humiliation, and fatherly chastisement which they had experienced at the hand of their God in the wilderness, that they might not forget the Lord and His manifestations of mercy in their self-exaltation (ch. 8), but might constantly remember that they owed their conquest and possession of Canaan not to their own righteousness, but solely to the compassion and covenant faithfulness of the Lord, whom they had repeatedly provoked to anger in the wilderness (ch. 9:1-10:11), and might earnestly strive to serve the Lord in true fear and love, and to keep His commandments, that they might inherit the promised blessing, and not be exposed to the curse which would fall upon transgressors and the worshippers of idols (ch. 10:12-11:32). To this there is added in the more special part (ch. 12-26), an account of the most important laws which all Israel was to observe in the land of its inheritance, viz.: (1.) Directions for the behaviour of Israel towards the Lord God, e.g., as to the presentation of sacrificial offerings and celebration of sacrificial meals at no other place than the one chosen by God for the revelation of His name (ch. 12); as to the destruction of all seducers to idolatry, whether prophets who rose up with signs and wonders, or the closest blood-relations, and such towns in the land as should fall away to idolatry (ch. 13); as to abstinence from the mourning ceremonies of the heathen, and from unclean food, and the setting apart of tithes for sacrificial meals and for the poor (ch. 14); as to the observance of the year of remission, the emancipation of Hebrew slaves in the seventh year, and the dedication of the first-born of oxen and sheep (ch. 15), and as to the celebration of the feast of Passover, of Weeks, and of Tabernacles, by sacrificial meals at the sanctuary (ch. 16:1-17). (2.) Laws concerning the organization of the theocratic state, and especially as to the appointment of judges and official persons in every town, and the trial of idolaters and evil-doers in both the lower and higher forms (ch. 16:18-17:13); concerning the choice of a king in the future, and his duties (Deu 17:14-20); concerning the rights of priests and Levites (Deu 18:1-8); and concerning false and true prophets (vv. Deu 18:9-22). (3.) Regulations bearing upon the sanctification of human life: viz., legal instructions as to the establishment of cities of refuge for unintentional manslayers (Deu 19:1-13); as to the maintenance of the sanctity of the boundaries of landed property, and abstinence from false charges against a neighbour (Deu 4:14-21); as to the conduct of war, with special reference to the duty of sparing their own fighting men, and also defenceless enemies and their towns (ch. 20); as to the expiation of inexplicable murders (Deu 21:1-9); as to the mild treatment of women taken in war (Deu 4:10-14); the just use of paternal authority (Deu 4:15-21); and the burial of criminals that had been executed (Deu 4:22, Deu 4:23). (4.) The duty of paying affectionate regard to the property of a neighbour, and cherishing a sacred dread of violating the moral and natural order of the world (Deu 22:1-12), with various precepts for the sanctification of the marriage bond (ch. 22:13-23:1), of the theocratic union as a congregation (ch. 23:2-25), and also of domestic and social life, in all its manifold relations (chs. 24 and 25); and lastly, the appointment of prayers of thanksgiving on the presentation of the first-fruits and tenths of the fruits of the field (Deu 26:1-15); together with a closing admonition (Deu 4:16-19) to observe all these laws and rights with all the heart.\n\nThe third address (ch. 27-30) has reference to the renewal of the covenant. This solemn act is introduced with a command to write the law upon large stones when Canaan should be conquered, and to set up these stones upon Mount Ebal, to build an altar there; and after presenting burnt-offerings and slain-offerings, to proclaim in the most solemn manner both the blessing and curse of the law, the former upon Gerizim, and the latter upon Ebal (ch. 27). Moses takes occasion from this command to declare most fully what blessings and curses would come upon the people, according as they should or should not hearken to the voice of the Lord (ch. 28). Then follows the renewal of the covenant, which consisted in the fact that Moses recited once more, in a solemn address to the whole of the national assembly, all that the Lord had done for them and to them; and after pointing again to the blessings and curses of the law, called upon them and adjured them to enter into the covenant of Jehovah their God, which He had that day concluded with them, and having before them blessing and cursing, life and death, to make the choice of life. - The second and much shorter portion of the book (ch. 31-34) contains the close of Moses' life and labours: (a) the appointment of Joshua to be the leader of Israel into Canaan, and the handing over of the book of the law, when completed, to the priests, for them to keep and read to the people at the feast of Tabernacles in the year of jubilee (Deut 31); (b) the song of Moses (Deut 32:1-47), and the announcement of his death (Deu 32:48-52); (c) the blessing of Moses (Deut 33); and (d) the account of his death (Deu 34:1-12).\n\nFrom this general survey of the contents, it is sufficiently evident that the exposition of the commandments, statutes, and rights of the law had no other object than this, to pledge the nation in the most solemn manner to an inviolable observance, in the land of Canaan, of the covenant which Jehovah had made with Israel at Horeb (Deu 29:1). To this end Moses not only repeats the fundamental law of this covenant, the decalogue, but many of the separate commandments, statutes, and rights of the more expanded Sinaitic law. These are rarely given in extenso (e.g., the laws of food in Deut 14), but for the most part simply in brief hints, bringing out by way of example a few of the more important rules, for the purpose of linking on some further explanations of the law in its application to the peculiar circumstances of the land of Canaan. And throughout, as F. W. Schultz correctly observes, the intention of the book is, \"by means of certain supplementary and auxiliary rules, to ensure the realization of the laws or institutions of the earlier books, the full validity of which it presupposes; and that not merely in some fashion or other, but in its true essence, and according to its higher object and idea, notwithstanding all the difficulties that might present themselves in Canaan or elsewhere.\" Not only are the instructions relating to the building of the sanctuary, the service of the priests and Levites, and the laws of sacrifice and purification, passed over without mention as being already known; but of the festivals and festive celebrations, only the three annual feasts of Passover, Pentecost, and Tabernacles are referred to, and that but briefly, for the purpose of commanding the observance of the sacrificial meals which were to be held at the sanctuary in connection with these feasts (Deut 16). The tithes and first-fruits are noticed several times, but only so far as they were to be applied to common sacrificial meals before the Lord. The appointment of judges is commanded in all the towns of the land, and rules are given by which the judicial form of procedure is determined more minutely; but no rule is laid down as to the election of the judges, simply because this had been done before. On the ether hand, instructions are given concerning the king whom the people would one day desire to set over themselves; concerning the prophets whom the Lord would raise up; and also concerning any wars that might be waged with other nations than the Canaanites, the extermination of the latter being enforced once more; and several things besides. - And if this selection of materials indicates an intention, not so much to complete the legislation of the earlier books by the addition of new laws, as to promote its observance and introduction into the national life, and secure its permanent force; this intention becomes still more apparent when we consider how Moses, after repeating the decalogue, not only sums up the essential contents of all the commandments, statutes, and rights which Jehovah has commanded, in the one command to love God with all the heart, etc., and sets forth this commandment as the sum of the whole law, but in all his expositions of the law, all his exhortations to obedience, and all threats and promises, aims ever at this one object, to awaken in the hearts of the people a proper state of mind for the observance of the commandments of God, viz., a feeling of humility and love and willing obedience, and to destroy that love for merely outward legality and pharisaic self-righteousness which is inherent in the natural man, that the people may circumcise the foreskin of their heart, and enter heartily into the covenant of their God, and maintain that covenant with true fidelity.\n\nIt is in this peculiar characteristic and design of the legislative addresses which the book contains, and not in the purpose attributed to it, of appending a general law for the nation to the legislation of the previous books, which had reference chiefly to the priests and Levites,\n\n(Note: In opposition to this view of Ed. Riehm, Schultz justly argues that the book of Deuteronomy is very far from containing everything that concerned the people and was of great importance to them. It does not even repeat those laws of the first book of the covenant in Ex 20-23, which affected most closely the social every-day life of the people. It contains nothing about circumcision, which certainly could not have been omitted from the national law-book; no further details as to the Passover, Pentecost, and the feast of Tabernacles; it does not even mention the great day of atonement, on which every Israelite had to fast on pain of death, nor the feast of trumpets and year of jubilee; and the Sabbath command is simply introduced quite briefly in and with the decalogue. Of all the defilements and washings, which were of the greatest moment, according to the Old Testament view, to every individual, there is not a single word.)\n\nthat we are to seek for that completion of the law which the book of Deuteronomy supplies. And in this we may find the strongest proof of the Mosaic origin of this concluding part of the Thorah. What the heading distinctly states (Deu 1:1-4), - viz., that Moses delivered this address to all Israel a short time before his death in the land of Moab, on the other side of the Jordan, and therefore on the threshold of the promised land-is confirmed by both the form and contents of the book. As Hengstenberg has well observed (Ev. K. Z. 1862, No. 5, pp. 49ff.), \"the address of Moses is in perfect harmony with his situation. He speaks like a dying father to his children. The words are earnest, inspired, impressive. He looks back over the whole of the forty years of their wandering in the desert, reminds the people of all the blessings they have received, of the ingratitude with which they have so often repaid them, and of the judgments of God, and the love that continually broke forth behind them; he explains the laws again and again, and adds what is necessary to complete them, and is never weary or urging obedience to them in the warmest and most emphatic words, because the very life of the nation was bound up with this; he surveys all the storms and conflicts which they have passed through, and, beholding the future in the past, takes a survey also of the future history of the nation, and sees, with mingled sorrow and joy, how the three great features of the past - viz., apostasy, punishment, and pardon - continue to repeat themselves in the future also. - The situation throughout is the time when Israel was standing on the border of the promised land, and preparing to cross the Jordan; and there is never any allusion to what formed the centre of the national life in future times - to Jerusalem and its temple, or to the Davidic monarchy. The approaching conquest of the land is merely taken for granted as a whole; the land is dressed throughout in all the charms of a desired good, and no reference is ever made to the special circumstances of Israel in the land about to be conquered.\" To this there is to be added what makes its appearance on every hand - the most lively remembrance of Egypt, and the condition of the people when living there (cf. Deu 5:15; Deu 7:15; Deu 11:10; Deu 15:15; Deu 16:12; Deu 24:18; Deu 28:27, Deu 28:35, Deu 28:60), and an accurate acquaintance with the very earliest circumstances of the different nations with which the Israelites came into either friendly or hostile contact in the Mosaic age (ch. 2); together with many other things that were entirely changed a short time after the conquest of Canaan by the Israelites.\n\nAnd just as these addresses, which complete the giving of the law and bring it to a close, form an integral part of the Thorah, so the historical account of the finishing of the book of the law, and its being handed over to the priests, together with the song and blessing of Moses (ch. 31-33), form a fitting conclusion to the work of Moses, the lawgiver and mediator of the old covenant; and to this the account of his death, with which the Pentateuch closes (Deu 34:1-12), is very appropriately appended.","order":5,"numberOfChapters":34,"sha256":"c258f3ce5733e4e07dd604e655f9ec8cd2b85e6afaef5d114bd1536d8189d43d","firstChapterNumber":1,"firstChapterApiLink":"/api/c/keil-delitzsch/DEU/1.json","firstChapterReference":{"commentaryId":"keil-delitzsch","book":"DEU","chapter":1},"lastChapterNumber":34,"lastChapterApiLink":"/api/c/keil-delitzsch/DEU/34.json","lastChapterReference":{"commentaryId":"keil-delitzsch","book":"DEU","chapter":34},"totalNumberOfVerses":203},"chapter":{"number":15,"content":[{"type":"verse","number":3,"content":["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. \n"]},{"type":"verse","number":4,"content":["\"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. \n"]},{"type":"verse","number":5,"content":["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). \n"]},{"type":"verse","number":7,"content":["And in general Israel was to be ready to lend to the poor among its brethren, not to harden its heart, to be hard-hearted, but to lend to the poor brother מחסרו דּי, \"the sufficiency of his need,\" whatever he might need to relieve his wants. \n"]},{"type":"verse","number":9,"content":["Thus they were also to beware \"that there was not a word in the heart, worthlessness,\" i.e., that a worthless thought did not arise in their hearts (בּליּעל is the predicate of the sentence, as the more precise definition of the word that was in the heart); so that one should say, \"The seventh year is at hand, the year of release,\" sc., when I shall not be able to demand what I have lent, and \"that thine eye be evil towards thy poor brother,\" i.e., that thou cherishest ill-will towards him (cf. Deu 28:54, Deu 28:56), \"and givest him not, and he appeals to Jehovah against thee, and it becomes sin to thee,\" sc., which brings down upon thee the wrath of God.\nDeu 15:10\nThou shalt give him, and thy heart shall not become evil, i.e., discontented thereat (cf. Co2 9:7), for Jehovah will bless thee for it (cf. Pro 22:9; Pro 28:27; Psa 41:2; Mat 6:4). \n"]},{"type":"verse","number":11,"content":["For the poor will never cease in the land, even the land that is richly blessed, because poverty is not only the penalty of sin, but is ordained by God for punishment and discipline. \n"]},{"type":"verse","number":12,"content":["These provisions in favour of the poor are followed very naturally by the rules which the Israelites were to be urged to observe with reference to the manumission of Hebrew slaves. It is not the reference to the sabbatical year in the foregoing precepts which forms the introduction to the laws which follow respecting the manumission of Hebrews who had become slaves, but the poverty and want which compelled Hebrew men and women to sell themselves as slaves. The seventh year, in which they were to be set free, is not the same as the sabbatical year, therefore, but the seventh year of bondage. Manumission in the seventh year of service had already been commanded in Exo 21:2-6, in the rights laid down for the nation, with special reference to the conclusion of the covenant. This command is not repeated here for the purpose of extending the law to Hebrew women, who are not expressly mentioned in Ex 21; for that would follow as a matter of course, in the case of a law which was quite as applicable to women as to men, and was given without any reserve to the whole congregation. It is rather repeated here as a law which already existed as a right, for the purpose of explaining the true mode of fulfilling it, viz., that it was not sufficient to give a man-servant and maid-servant their liberty after six years of service, which would not be sufficient relief to those who had been obliged to enter into slavery on account of poverty, if they had nothing with which to set up a home of their own; but love to the poor was required to do more than this, namely, to make some provision for the continued prosperity of those who were set at liberty. \"If thou let him go free from thee, thou shalt not let him go (send him away) empty:\" this was the new feature which Moses added here to the previous law. \"Thou shalt load (העניק, lit., put upon the neck) of thy flock, and of thy floor (corn), and of thy press (oil and wine); wherewith thy God hath blessed thee, of that thou shalt give to him.\" \n"]},{"type":"verse","number":15,"content":["They were to be induced to do this by the recollection of their own redemption out of the bondage of Egypt, - the same motive that is urged for the laws and exhortations enjoining compassion towards foreigners, servants, maids, widows, orphans, and the poor, not only in Deu 5:15; Deu 10:19; Deu 16:12; Deu 24:18, Deu 24:22, but also in Exo 22:20; Exo 23:9, and Lev 19:34. \n"]},{"type":"verse","number":16,"content":["But if the man-servant and the maid-servant should not wish for liberty in the sixth year, because it was well with them in the house of their master, they were not to be compelled to go, but were to be bound to eternal, i.e., lifelong bondage, in the manner prescribed in Exo 21:5-6.\n(Note: Knobel's assertion, that the judicial process enjoined in Exo 21:6 does not seem to have been usual in the author's own time, is a worthless argumentum e silentio.)\nThis is repeated from Ex 21, to guard against such an application of the law as might be really cruelty under the circumstances rather than love. Manumission was only an act of love, when the person to be set free had some hope of success and of getting a living for himself; and where there was no such prospect, compelling him to accept of freedom might be equivalent to thrusting him away. \n"]},{"type":"verse","number":18,"content":["If, on the other hand, the servant (or maid) wished to be set free, the master was not to think it hard; \"for the double of the wages of a day-labourer he has earned for thee for six years,\" i.e., not \"twice the time of a day-labourer, so that he had really deserved twice the wages\" (Vatablius, Ad. Osiander, J. Gerhard), for it cannot be proved from Isa 16:14, that a day-labourer generally hired himself out for three years; nor yet, \"he has been obliged to work much harder than a day-labourer, very often by night as well as day\" (Clericus, J. H. Michaelis, Rosenmller, Baumgarten); but simply, \"he has earned and produced so much, that if you had been obliged to keep a day-labourer in his place, it would have cost you twice as much\" (Schultz, Knobel). \n"]},{"type":"verse","number":19,"content":["Application of the first-born of Cattle. - From the laws respecting the poor and slaves, to which the instructions concerning the tithes (Deu 14:22-29) had given occasion, Moses returns to appropriation of the first-born of the herd and flock to sacrificial meals, which he had already touched upon in Deu 12:6, Deu 12:17, and Deu 14:23, and concludes by an explanation upon this point. The command, which the Lord had given when first they came out of Egypt (Exo 13:2, Exo 13:12), that all the first-born of the herd and flock should be sanctified to Him, is repeated here by Moses, with the express injunction that they were not to work with the first-born of cattle (by yoking them to the plough or waggon), and not to shear the first-born of sheep; that is to say, they were not to use the first-born animals which were sanctified to the Lord for their own earthly purposes, but to offer them year by year as sacrifices to the Lord, and consume them in sacrificial meals. To this he adds (Deu 15:21, Deu 15:22) that further provision, that first-born animals, which were blind or lame, or had any other bad fault, were not to be offered in sacrifice to the Lord, but, like ordinary animals used for food, could be eaten in all the towns of the land. Although the first part of this law was involved in the general laws as to the kind of animal that could be offered in sacrifice (Lev 22:19.), it was by no means unimportant to point out distinctly their applicability to the first-born, and add some instructions with regard to the way in which they were to be applied. (On Deu 15:22 and Deu 15:23, see Deu 12:15 and Deu 12:16.) \n"]}],"introduction":"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; Kg1 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 Bhr, 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). \n"},"thisChapterLink":"/api/c/keil-delitzsch/DEU/15.json","thisChapterReference":{"commentaryId":"keil-delitzsch","book":"DEU","chapter":15},"nextChapterApiLink":"/api/c/keil-delitzsch/DEU/16.json","nextChapterReference":{"commentaryId":"keil-delitzsch","book":"DEU","chapter":16},"previousChapterApiLink":"/api/c/keil-delitzsch/DEU/14.json","previousChapterReference":{"commentaryId":"keil-delitzsch","book":"DEU","chapter":14},"numberOfVerses":11}