If he is a poor man, you shall not sleep with his pledge. You shall surely restore to him the pledge when the sun goes down, that he may sleep in his garment and bless you. It shall be righteousness to you before Yahweh your God.
You shall not oppress a hired servant who is poor and needy, whether he is one of your brothers or one of the foreigners who are in your land within your gates. In his day you shall give him his wages, neither shall the sun go down on it; for he is poor and sets his heart on it; lest he cry against you to Yahweh, and it be sin to you.
The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers. Every man shall be put to death for his own sin.
You shall not deprive the foreigner or the fatherless of justice, nor take a widow’s clothing in pledge; but you shall remember that you were a slave in Egypt, and Yahweh your God redeemed you there. Therefore I command you to do this thing.
When you reap your harvest in your field, and have forgotten a sheaf in the field, you shall not go again to get it. It shall be for the foreigner, for the fatherless, and for the widow, that Yahweh your God may bless you in all the work of your hands. When you beat your olive tree, you shall not go over the boughs again. It shall be for the foreigner, for the fatherless, and for the widow.
When you harvest your vineyard, you shall not glean it after yourselves. It shall be for the foreigner, for the fatherless, and for the widow.
Geneva Bible translators 1599 · Public Domain On vv13, 17, 20, 21 Though he would be unthankful, yet God will not…
Though he would be unthankful, yet God will not forget it.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv12–13 Deu 24:12 And if the man [be] poor, thou…
Deu 24:12 And if the man [be] poor, thou shalt not sleep with his pledge:
Ver. 12. Thou shalt not sleep with his pledge.] As those cruel crafties did, {Amo 2:8} that "sold the righteous for silver, and the poor for a pair of shoes." {Amo 2:6}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv12, 13, 14, 15, 16, 17, 18, 20 But restore it before night, which intimates that he…
But restore it before night, which intimates that he should take no such thing for pledge, without which a man cannot sleep, since it were an idle thing to fetch it and carry it every day. See Poole "Exo 22:26,27".
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v14 Here, I. Masters are commanded to be just to…
Here, I. Masters are commanded to be just to their poor servants, Deu 24:14, Deu 24:15. 1. They must not oppress them, by overloading them with work, by giving them undue and unreasonable rebukes, or by withholding from them proper maintenance. A servant, though a stranger to the commonwealth of Israel, must not be abused: "For thou wast a bondman in the land where thou wast a stranger (Deu 24:18), and thou knowest what a grievous thing it is to be oppressed by a task-master, and therefore, in tenderness to those that are servants and strangers, and in gratitude to that God who set thee at liberty and settled thee in a country of thy own, thou shalt not oppress a servant." Let not masters be tyrants to their servants, for their Master is in heaven. See Job 31:13. 2. They must be faithful and punctual in paying them their wages: "At his day thou shalt give him his hire, not only pay it in time, without further delay. As soon as he had done his day's work, if he desire it, let him have his day's wages," as those labourers (Mat 20:8) when evening had come. he that works by day-wages is supposed to live from hand to mouth, and cannot have tomorrow's bread for his family till be is paid for this day's labour. If the wages be withheld, (1.) It will be grief to the servant, for, poor man, he sets his heart upon it,. or, as the word is, he lifts up his soul to it, he is earnestly desirous of it, as the reward of his work (Job 7:2), and depends upon it as the gift of God's providence for the maintenance of his family. A compassionate master, though it should be somewhat inconvenient to himself, would not disappoint the expectation of a poor servant that was so fond to think of receiving his wages. But that is not the worst. (2.) It will be guilt to the master. "The injured servant will cry against thee to the Lord; since he has no one else to appeal to, he will lodge his appeal in the court of heaven, and it will be sin to thee." Or, if he do not complain, the cause will speak for itself, the "hire of the labourers which is kept back by fraud will itself cry," Jam 5:4. It is a greater sin than most people think it is, and will be found so in the great day, to put hardships upon poor servants, labourers, and workmen, that we employ. God will do them right if men do not.
II. Magistrates and judges are commanded to be just in their administrations. 1. In those which we call pleas of the crown a standing rule is here given, that the fathers shall not be put to death for the children, nor the children for the fathers, Deu 24:16. If the children make themselves obnoxious to the law, let them suffer for it, but let not the parents suffer either for them or with them; it is grief enough to them to see their children suffer: if the parents be guilty, let them die for their own sin; but though God, the sovereign Lord of life, sometimes visits the iniquity of the fathers upon the children, especially the sin of idolatry, and when he deals with nations in their national capacity, yet he does not allow men to do so. Accordingly, we find Amaziah sparing the children, even when the fathers were put to death for killing the king, Kg2 14:6. It was in an extraordinary case, and no doubt by special direction from heaven, that Saul's sons were put to death for his offence, and they died rather as sacrifices than as malefactors, Sa2 21:9, Sa2 21:14. 2. In common pleas between party and party, great care must be taken that none whose cause was just should fare the worse for their weakness, nor for their being destitute of friends, as strangers, fatherless, and widows (Deu 24:17): "Thou shalt not pervert their judgment, nor force them to give their very raiment for a pledge, by defrauding them of their right." Judges must be advocates for those that cannot speak for themselves and have no friends to speak for them.
Read full note →
III. The rich are commanded to be kind and charitable to the poor. Many ways they are ordered to be so by the law of Moses. The particular instance of charity here prescribed is that they should not be greedy in gathering in their corn, and grapes, and olives, so as to be afraid of leaving any behind them, but be willing to overlook some, and let the poor have the gleanings, v. 19-22. 1. "Say not, 'It is all my own, and why should not I have it?' But learn a generous contempt of property in small matters. One sheaf or two forgotten will make thee never the poorer at the year's end, and it will do somebody good, if thou have it not." 2. "Say not, 'What I give I will give, and know whom I give it to, why should I leave it to be gathered by I know not whom, that will never thank me.' But trust God's providence with the disposal of thy charity, perhaps that will direct it to the most necessitous." Or, "Thou mayest reasonably think it will come to the hands of the most industrious, that are forward to seek and gather that which this law provides for them." 3. "Say not, 'What should the poor do with grapes and olives? It is enough for them to have bread and water;' for, since they have the same senses that the rich have, why should not they have some little share of the delights of sense?" Boaz ordered handfuls of corn to be left on purpose for Ruth, and God blessed him. All that is left is not lost.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv12–21 And if the man be poor,.... Which may be…
And if the man be poor,.... Which may be thought to be the case of everyone that gives pledges for a debt he owes, or a sum of money he borrows; yet there might be a difference: some might be so very destitute of goods and raiment in their houses, that whatever they parted with was distressing to them, and they could not well do without it:
thou shalt not sleep with his pledge; nor keep it a night; but deliver it to him, before he went to bed, and laid himself down to sleep.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv12, 13, 15, 16, 17 Thou shalt not sleep - But restore it before…
Thou shalt not sleep - But restore it before night, which intimates that he should take no such thing for pledge, without which a man cannot sleep.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv12, 15, 16, 18, 19 Verse 12. And if the man be poor, c.]…
Verse 12. And if the man be poor, c.] Did not this law preclude pledging entirely, especially in case of the abjectly poor? For who would take a pledge in the morning which he knew, if not redeemed, he must restore at night? However, he might resume his claim in the morning, and have the pledge daily returned, and thus keep up his property in it till the debt was discharged See Clarke on Ex 22:26. The Jews in several cases did act contrary to this rule, and we find them cuttingly reproved for it by the Prophet Amos, Am 2:8.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv14, 16, 17, 19 Deu 24:14-15. Not oppress a hired servant — By…
Deu 24:14-15. Not oppress a hired servant — By detaining his wages from him when due, which is the meaning of oppression here, as appears from the next verse. At his day thou shalt give him his hire — That is, at the time appointed, weekly or daily. He speaks of a hireling who was so poor as not to be able to provide himself and family with necessaries without his wages, and who therefore eagerly expected them as the support of their lives.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv16–17 A caution addressed to earthly judges. Among other Oriental…
A caution addressed to earthly judges. Among other Oriental nations the family of a criminal was commonly involved in his punishment (compare Est 9:13-14). In Israel it was not to be so; compare marginal references.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv12–19 Night, if it be a garment or bed covering,…
Night, if it be a garment or bed covering, which may be necessary for the poor man. (Haydock) --- By allowing the creditor to keep the pledge such a short time, God wished to discourage the taking of any from such as were in real distress. (Menochius) --- The same regulation required, that if a necessary implement for labour, during the day time, was pledged, it should be returned in the morning. (Calmet) --- This was done every day, to admonish the creditor and the debtor to exercise mercy and justice in their respective situations. The debtor was to remember to do his utmost in order to pay his debts. (St. Augustine, q. 41.) --- These daily debts were not remitted in the sabbatic years, according to the Rabbins, whose opinion seems very hard and inconsistent. (Haydock) --- Solomon advises not to stand bond for another’s debts, Proverbs xx. 16., and xxii. 26. Many nations in the Indies allowed no action at law to recover debts, as the creditor ought to have taken his precautions before he parted with his money or merchandize. (Stobœus.; Strabo, xv.) (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv14, 16, 19 Thou shalt not oppress an hired servant that is…
Thou shalt not oppress an hired servant that is poor and needy--Hired servants in the East are paid at the close of the day; and for a master to defraud the laborer of his hire, or to withhold it wrongfully for a night, might have subjected a poor man with his family to suffering and was therefore an injustice to be avoided (Lev 19:13).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv12, 14, 16, 17, 19 12. Thou shalt not sleep with his pledge —…
12. Thou shalt not sleep with his pledge — As the poor debtor might have nothing to cover him but his outer garment, which served him for his bed. This the creditor was not to keep at night. Comp. Exo_22:25-26.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv13–21 13. sleep in his garment] Heb. salmah (Deu_29:4 and…
13. sleep in his garment] Heb. salmah (Deu_29:4 and E, Exodus 22), transp. from the more frequent simlah (Deu_8:4, Deu_10:18, Deu_21:13, Deu_22:3; Deu_22:17), the large outer robe which the peasant can dispense with by day while at work, but which he almost invariably sleeps in; cp. Amo_2:8, Job_22:6, Pro_20:16.
and it shall be righteousness unto thee] Characteristic of D (cp. Deu_6:25). E, Exo_22:27 (26): when he crieth unto me I will hear; for I am gracious.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv14, 16, 17 (14, 15) Thou shalt not oppress an hired servant.—So…
(14, 15) Thou shalt not oppress an hired servant.—So Lev_19:13. “The wages of him that is hired shall not abide with thee all night until the morning.” (Comp. also Jer_22:13; Mal_3:5; Jas_5:4.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv14, 16, 17, 19, 21 Vers. 14, 15. The wage of the laborer was…
Vers. 14, 15. The wage of the laborer was to be punctually paid, whether he were an Israelite or a foreigner (cf. Lev_19:13; the law there is repeated here, with a special reference to the distress which the withholding of the hire from a poor man even for a day might occasion)
Vers. 14, 15. Omitted duty ripens into curse.
Read full note →
Thoughtlessness is a flimsy excuse for neglected duty. It is a sin to be thoughtless. One talent is buried in the earth. In proportion to the mischief produced is the punishment thereof.
I WE HAVE HERE A CASE OF OBLIGATION FULLY MATURED.
1. The rich is debtor to the poor. Obligation between the several ranks of society is equal. The rich rely for many services upon the poor. The king depends upon the cook. The laborer gives his strength, the employer contributes his money. There is as much obligation on the one side as on the other.
2. At a fixed point of time the obligation is matured. Henceforth the neglect of the obligation becomes sin. My obligations today differ from those of yesterday. The element of time plays an important part. Obligations grow.
3. Obligations are implied as well as expressed. Custom is unwritten law. Riches carry with them no warrant for arrogance. Riches have cursed the man if they have made him churlish.
II NEGLECTED OBLIGATION ENTAILS UNKNOWN MISERY. We cannot follow the effects of thoughtlessness into all their intricate ramifications and to their utmost issues. What would be regarded as a trivial disappointment on the part of one man may be an agony of pain to another. Wages expected and deferred may mean to a needy laborer pinching hunger, not only to himself, but to feeble wife and to helpless babes. A gloomy and sleepless night may follow. Bitter and angry feelings may be engendered. Faith in human integrity may be lost. Self-restraint may vanish. For want of a nail a shoe was lost, a battle was lost, ay, an empire fell!
III NEGLECTED OBLIGATION MAY BRING HEAVY CURSE UPON THE CULPRIT. It is not safe to treat any human being with contempt, especially the poor. God is the avowed Champion of such. The command, "Honor all men," is as binding as "Thou shalt not steal." The cry of the injured man in his distress is sure to pierce the skies. The ear of God is specially attent to his children"s suffering cry, even as a mother catches the plaintive wail of her firstborn infant. Swiftly God attaches himself to the side of the oppressed, and takes upon himself the burden. The injustice done to the man becomes an insult done to God. The deed alters in its character, intensifies in its immorality, becomes heinous sin. Vials of wrath are preparing for the head of the unthinking transgressor. It will be as the sin of blasphemy or of murder unto them. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv13, 18, 19 Thou shalt have a perfect and just weight, measure.
Deu_24:13-16
Thou shalt have a perfect and just weight, measure.
Read full note →
The Christian in commerce
I. Endeavour to point out what Christianity requires of a man in his dealings in business with his fellow men.
1. The most rigid adherence to the principles of moral integrity. Truth. Honesty.
2. The exercise of love and kindness.
3. That a man should preserve his soul in peace and patience.
4. That commerce be consecrated and elevated by the spirit of holiness.
II. Having described what a Christian should be in commerce briefly show why he should be it. All considerations by which religion and morality are commended and enforced are applicable here. The course pointed out is right in itself, what we owe to God and connected with eternal destiny. It is necessary to inherit the kingdom of heaven. It is presented to us in the example of Christ, whom all disciples should imitate. In one word, Christianity requires it; all its precepts, principles, blessings, and prospects require it. (A. J. Morris.)
Fluctuation of trade
Trade is a fluctuating thing; it passed from Tyre to Alexandria, from Alexandria to Venice, from Venice to Antwerp, from Antwerp to Amsterdam and London--the English rivalling the Dutch; the French are now rivalling both. All nations, almost, are wisely applying themselves to trade, and it behoves those who are in possession of it to take the greatest care that they do not lose it. It is a plant of tender growth; it requires sun and soil and fine seasons to make it thrive and flourish. It will not grow like the palm tree, which, with the more weight and pressure, rises the more. Liberty is a friend to that, as that is a friend to liberty. But the greatest enemy to both in licentiousness, which tramples upon all law and lawful authority, encourages riots and tumults, sticks at nothing to support its extravagance, practises every art of illicit gain, ruins credit and trade, and will ruin liberty itself. Neither kingdoms, commonwealths, public companies, nor private persons, can long carry on a beneficial and flourishing trade without virtue and what virtue teaches--sobriety, industry, frugality, modesty, honesty, punctuality, humanity, charity, the love of our country, and the fear of our God. (Bp. Newton.)
Justice
From these specific instances of justice let us extend our views to justice in general; let us consider its true nature and importance to human society; the obligations we are under to adhere to it inviolably; and the fatal consequences of every deviation. Justice is that virtue which teaches us to respect the rights of others, and to refrain from all injurious acts or purposes.
1. Some rights men are born to--such as the use of their own limbs, the free and uncontrolled exercise of their faculties of body and mind--these faculties, derived from the Author of life, sufficiently speak the intention of the Giver--that they should be freely, but at the same time innocently used--this is the equal birthright of every man.
2. Again, if every human being that God has made has a right to live, to breathe, to move, to think--he must also have a just claim to the product of his labour and his thought.
3. Another source of right springs from mutual, voluntary engagements--expressed, or implied--which ought all to be candidly interpreted, and conscientiously fulfilled.
4. Of all obligations the most binding and indispensable is to do no wrong to any; to hold the rightful claims of our fellow creatures sacred. First, all restraint upon personal liberty exercised by one man upon another--uncompelled by previous aggression--tends wantonly to defeat mans whole destination; and is therefore a daring outrage against the Author of his being. Equally, or rather more unjust and more criminal is it, to forge chains for the mind--to prohibit the use of reason--to compel men to violate their conscience. Next to the undisturbed use of our bodily and mental faculties, the fruits of their exertion, justice maintains inviolable--and consequently enjoins--the exact observance of those civil laws by which the disposal of property is regulated, not merely for wrath, but for conscience sake. Moreover, independently of government and laws, that those contracts which are entered into for mutual aid and benefit, and without which mankind could not act collectively and in concert, are to be formed on fair and upright principles, and fulfilled with punctuality--is as evident as that man was created to be a social being, and that no one should undermine that mutual confidence and that willingness to combine and to cooperate together, on which the common good so manifestly depends. Nor do commercial or pecuniary concerns form the only province of justice. She is equally solicitous to render unto all their dues of every kind. She abstains as carefully from violating anothers reputation as his property; of which, indeed, it often constitutes the most valuable part; and as scrupulously shuns taking any unfair advantage in the most secret transaction, as in the sight of all the world. Who is not sensible of the discordant and tumultuous state into which mankind would fall were justice to take her flight? Selfishness and rapine on all sides prevailing in a short time little would remain for the one to covet or the other to prey upon and monopolise. Justice is essential not only to the comfort, but to the subsistence of the species. But where neither the eye of man can penetrate, nor the hand of man can reach--there the claims of justice are felt by the truly upright; the reasonable expectations of their fellow creatures weighed in an impartial scale, and answered with the same conscientious care and unswerving rectitude, as if they were defined by the strictest statutes, and enforced by the severest penalties. Far beyond all formal compacts, all legal obligations, is the demand of reason and conscience on the just man. In comparing his own rights with those of others, his justice stretches into the domain of generosity; in comparing the claims of others between themselves his generosity never deviates from impartial justice. So imperceptible are the shades of difference that separate justice from generosity--whether we consider their motives, obligations, or effects--that, amongst the ancient philosophers justice was the common name assigned to both; and denoted the general principle of all the social virtues--and our Saviour comprehends all that is equitable and all that is kind and disinterested in one and the same precept--Do unto others, as ye would that they should do unto you. I shall only add, that as justice is that virtue which is most essential to every social state, and that state which is reserved for the spirits of the just will be preeminently social; so the habits of justice, which have in this world been interwoven with all their sentiments and actions, must there attain their highest perfection and produce the happiest issue. (P. Houghton.)
.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v18 (See Scofield "Exo 14:30").
redeemed
(See Scofield "Exo 14:30").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv12, 14, 16, 17, 19, 21 General Information:
General Information:
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular. (See: Forms of You)
Read full note →
you must not sleep with his pledge in your possession
"you must not keep his coat overnight"
his pledge
This refers to what he has promised that he would give you if he did not pay back the loan. See how you translated this in Deuteronomy 24:10.
restore to him the pledge
"give him back what he has given you to show that he will pay back the loan"
so that he may sleep in his cloak and bless you
The full meaning of this statement can be made explicit. AT: "so that he will have his coat to keep himself warm when he sleeps, and he will be grateful to you" (See: Assumed Knowledge and Implicit Information)
cloak
a coat or other clothing that keeps a person warm at night. This was probably the "pledge" Moses was speaking of in Deuteronomy 24:10-12
it will be righteousness for you before Yahweh your God
"Yahweh your God will approve of the way you handled this matter"
translationWords
pledge
possess
bless
righteous
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv13, 17 24:13 Return the cloak . . . by sunset:…
24:13 Return the cloak . . . by sunset: The law was merciful.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.