Deuteronomy 15 consists of three pieces. Two of them echo ideas from Leviticus but with important differences -- in fact quite major contradictions. One, as far as I can recall, is essentially novel.
15 At the end of every seven years you must cancel debts. 2 This is how it is to be done: Every creditor shall cancel any loan they have made to a fellow Israelite. They shall not require payment from anyone among their own people, because the Lord’s time for canceling debts has been proclaimed. 3 You may require payment from a foreigner, but you must cancel any debt your fellow Israelite owes you. 4
In Exodus and Leviticus, every seven years was a "sabbatical year" in which the fields had to be fallowed. The Jubilee year, in which debts were cancelled, was prescribed in Leviticus 25 as happening every seven sabbatical years, that is every 49 years. But here debts are cancelled every 7 years.
However, there need be no poor people among you, for in the land the Lord your God is giving you to possess as your inheritance, he will richly bless you, 5 if only you fully obey the Lord your God and are careful to follow all these commands I am giving you today. 6 For the Lord your God will bless you as he has promised, and you will lend to many nations but will borrow from none. You will rule over many nations but none will rule over you.
Here the chapter contradicts itself. There need be no poor people among you, but verse 11 says there will always be poor people.
7 If anyone is poor among your fellow Israelites in any of the towns of the land the Lord your God is giving you, do not be hardhearted or tightfisted toward them. 8 Rather, be openhanded and freely lend them whatever they need. 9 Be careful not to harbor this wicked thought: “The seventh year, the year for canceling debts, is near,” so that you do not show ill will toward the needy among your fellow Israelites and give them nothing. They may then appeal to the Lord against you, and you will be found guilty of sin. 10
Again, in Leviticus it would be the 49th year, not the 7th, that created the problem.
Give generously to them and do so without a grudging heart; then because of this the Lord your God will bless you in all your work and in everything you put your hand to. 11 There will always be poor people in the land. Therefore I command you to be openhanded toward your fellow Israelites who are poor and needy in your land.
12 If any of your people—Hebrew men or women—sell themselves to you and serve you six years, in the seventh year you must let them go free. 13 And when you release them, do not send them away empty-handed. 14 Supply them liberally from your flock, your threshing floor and your winepress. Give to them as the Lord your God has blessed you. 15 Remember that you were slaves in Egypt and the Lord your God redeemed you. That is why I give you this command today.
16 But if your servant says to you, “I do not want to leave you,” because he loves you and your family and is well off with you, 17 then take an awl and push it through his earlobe into the door, and he will become your servant for life. Do the same for your female servant.
18 Do not consider it a hardship to set your servant free, because their service to you these six years has been worth twice as much as that of a hired hand. And the Lord your God will bless you in everything you do.
19 Set apart for the Lord your God every firstborn male of your herds and flocks. Do not put the firstborn of your cows to work, and do not shear the firstborn of your sheep. 20 Each year you and your family are to eat them in the presence of the Lord your God at the place he will choose. 21 If an animal has a defect, is lame or blind, or has any serious flaw, you must not sacrifice it to the Lord your God. 22 You are to eat it in your own towns. Both the ceremonially unclean and the clean may eat it, as if it were gazelle or deer. 23 But you must not eat the blood; pour it out on the ground like water.
In Numbers 18, the sacrifice of the firstborn is given to the priests to eat, not eaten by the people who give the sacrifice. Addressing the Levites, God says:
14 “Everything in Israel that is devoted[b] to the Lord is yours. 15 The first offspring of every womb, both human and animal, that is offered to the Lord is yours. But you must redeem every firstborn son and every firstborn male of unclean animals. 16 When they are a month old, you must redeem them at the redemption price set at five shekels[c] of silver, according to the sanctuary shekel, which weighs twenty gerahs.
17 “But you must not redeem the firstborn of a cow, a sheep or a goat; they are holy. Splash their blood against the altar and burn their fat as a food offering, an aroma pleasing to the Lord. 18 Their meat is to be yours, just as the breast of the wave offering and the right thigh are yours. 19 Whatever is set aside from the holy offerings the Israelites present to the Lord I give to you and your sons and daughters as your perpetual share. It is an everlasting covenant of salt before the Lord for both you and your offspring.”
2 comments:
Discussion of public health and health care policy, from a public health perspective. The U.S. spends more on medical services than any other country, but we get less for it. Major reasons include lack of universal access, unequal treatment, and underinvestment in public health and social welfare. We will critically examine the economics, politics and sociology of health and illness in the U.S. and the world.
How does any of this or your political posts fit into this?
I have a policy against publishing anonymous posts, but I'll reply to this. Note "economics, politics and sociology . . ." Health and illness -- public health -- is profoundly shaped by social determinants, which are amenable to public policy. How we are governed, and what sorts of values and understanding shape governance and policy, are inescapable concerns of public health. I'm reading the Bible because religious beliefs powerfully shape people's political allegiances and policy goals. However, most people who claim to believe in the Bible as a guide to truth and morality have not actually read it. I want to encourage people to approach their religious beliefs skeptically and reflectively. I think it is also important to understand history, so I'm doing some of that as well.
Post a Comment