Deuteronomy 15:13

Translation
King James Version
And when thou sendest him out free from thee, thou shalt not let him go away empty:
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KJV (with Strong's)
And when thou sendest H7971 him out free H2670 from thee, thou shalt not let him go away H7971 empty H7387:
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Complete Jewish Bible
Moreover, when you set him free, don't let him leave empty-handed;
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Berean Standard Bible
And when you release him, do not send him away empty-handed.
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American Standard Version
And when thou lettest him go free from thee, thou shalt not let him go empty:
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World English Bible Messianic
When you let him go free from you, you shall not let him go empty.
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Geneva Bible (1599)
And when thou sendest him out free from thee, thou shalt not let him goe away emptie,
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Young's Literal Translation
And when thou dost send him away free from thee, thou dost not send him away empty;
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See also
Proverbs 3:27Proverbs 3:28Malachi 3:5Jeremiah 22:13Colossians 4:1Exodus 3:21Leviticus 25:42
In the KJVVerse 5,333 of 31,102

Study This Verse

SUMMARY

Deuteronomy 15:13 delivers a compassionate and revolutionary command within the Mosaic Law, stipulating that when a Hebrew servant is released after their mandated six years of service, they must not be sent away empty-handed. This divine injunction underscores God's profound standard of justice, generosity, and practical compassion, ensuring that the liberated individual is equipped with tangible resources to re-establish their life and livelihood. It reflects the abundant provision Israel itself experienced in its liberation from Egyptian bondage, setting a precedent for holistic freedom that extends beyond mere legal release to include economic empowerment and dignity.

CONTEXT

  • Literary Context: This verse is intricately woven into the fabric of Deuteronomy chapter 15, a section of Mosaic Law primarily concerned with the "Year of Release" (the Sabbatical year). The chapter opens with instructions for the remission of debts every seven years (Deuteronomy 15:1-6), emphasizing a cycle of economic reset and communal responsibility. It then transitions to powerful exhortations regarding open-handed generosity toward the poor and needy within the community (Deuteronomy 15:7-11). Our specific verse, Deuteronomy 15:13, falls within the detailed regulations concerning Hebrew servants (Deuteronomy 15:12-18), which mandate their release after six years of service. While earlier legislation in Exodus 21:2-11 established the six-year service period, Deuteronomy significantly expands upon it by adding the crucial stipulation for generous provision, demonstrating a deeper concern for the freed individual's welfare.
  • Historical & Cultural Context: In ancient Israel, servitude (often translated "slavery") differed fundamentally from the chattel slavery prevalent in other ancient Near Eastern cultures. It was typically a temporary, indentured labor arrangement, often entered into voluntarily due to poverty, debt, or as a consequence of theft. Individuals might sell themselves or their children into service as a social safety net during economic hardship. The Mosaic Law provided revolutionary safeguards against perpetual bondage, mandating release after six years of service, or during the Year of Jubilee for those who chose to remain longer. The command in Deuteronomy 15:13 was groundbreaking for its era because it went beyond mere liberation. It required masters to actively provide substantial provisions (specifically "out of thy flock, and out of thy floor, and out of thy winepress," as detailed in Deuteronomy 15:14). This ensured the freed individual had tangible means—capital, food, and resources—to restart their life, acquire land, or establish a new livelihood, thereby preventing them from immediately falling back into destitution. This unique societal concern reflected a profound commitment to human dignity and economic stability within the covenant community.
  • Key Themes: The overarching themes highlighted in Deuteronomy chapter 15, and particularly emphasized by Deuteronomy 15:13, include Generosity and Compassion. It was insufficient to merely grant freedom; true compassion demanded equipping the newly freed for success and self-sufficiency. This principle is closely tied to the theme of Social Justice and Equity, as the law sought to mitigate the harshness of poverty and prevent a perpetual cycle of destitution for those who had labored under difficult circumstances. A profound theological theme underpinning this command is Remembering God's Deliverance. As explicitly stated in Deuteronomy 15:15, the command for generous provision is rooted in Israel's own experience of being freed from slavery in Egypt by God's mighty hand and abundant provision. Just as God generously provided for His people, they were to extend that same grace and provision to those under their authority. Finally, the promise of Blessing for Obedience is a recurring motif throughout Deuteronomy, assuring that adherence to these laws of generosity will result in divine favor and prosperity upon the master's endeavors (Deuteronomy 15:10).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • sendest (Hebrew, shâlach', H7971): This primitive root means "to send away, for, or out (in a great variety of applications)." In this context, it signifies the active and intentional act of the master releasing the servant. The repetition of this verb ("sendest him out... let him go away") underscores the master's decisive role in both the liberation and the subsequent provision.
  • free (Hebrew, chophshîy', H2670): This word means "exempt (from bondage, tax or care); free, liberty." When applied to the servant, it denotes their legal status of being liberated from servitude. The command in the verse ensures that this legal freedom is accompanied by practical freedom, enabling the individual to truly live independently without immediate financial burden.
  • empty (Hebrew, rêyqâm', H7387): This term means "emptily; figuratively (objective) ineffectually, (subjective) undeservedly; without cause, empty, in vain, void." Its usage here powerfully conveys a state of destitution, lacking any means to begin a new life. The prohibition against sending someone away "empty" is a strong moral and economic imperative, demanding that the master provide substantial resources to prevent the former servant from falling back into poverty or becoming a burden on society.

Verse Breakdown

  • "And when thou sendest him out free from thee": This opening clause establishes the precise moment and context for the ensuing command: the release of a Hebrew servant who has completed their six years of obligated service. It highlights the master's active and deliberate role in granting this freedom, fulfilling the covenant law. The phrase "from thee" emphasizes the servant's departure from the master's household and authority, marking a transition from dependence to independence.
  • "thou shalt not let him go away empty:": This is the core prohibition and positive command of the verse, delivered with a strong negative imperative. It directly forbids the master from releasing the freed servant without providing them with substantial resources. The term "empty" signifies a state of destitution or lack of means, implying that true freedom is not merely the absence of bondage but the presence of practical ability to sustain oneself. As elaborated in the subsequent verse (Deuteronomy 15:14), this provision was to be generous, drawn from the master's own abundance, ensuring the former servant had a foundational start for their new life. This command transforms a legal release into an act of compassionate empowerment, reflecting God's character.

Literary Devices

Deuteronomy 15:13 employs several literary devices to underscore its profound ethical and theological message. The most prominent is Command, conveyed through the direct imperative "thou shalt not let him go away empty," which emphasizes the non-negotiable and divine authority behind this instruction. There is a clear Contrast established between the state of being "empty" (destitute and unequipped) and the implied state of being "full" or "well-provisioned" upon release, highlighting the moral obligation for generosity. The verse also functions as a form of Didacticism, serving as a practical instruction designed to shape the ethical framework and behavior of the Israelites. It teaches a fundamental principle of social justice and compassion, mirroring God's own character and His actions in delivering Israel from Egyptian bondage. Furthermore, the use of Repetition in the verb "sendest" (implied in "let him go away") subtly reinforces the master's active role in both the act of liberation and the subsequent act of provision.

THEOLOGICAL AND THEMATIC CONNECTIONS

Deuteronomy 15:13 reveals a profound aspect of God's character and His divine design for human society: a deep commitment to justice, compassion, and the holistic well-being of the vulnerable. It teaches that true liberation is not merely the cessation of bondage but the empowerment for a new, dignified life. This principle stems from the theological understanding that all resources ultimately belong to God, and those who possess them are stewards, obligated to share with those in need, especially those who have served them. It reflects God's desire for an equitable society where the poor are not perpetually trapped in cycles of destitution, but are given opportunities to thrive. The command to provide generously is rooted in Israel's own experience of God's unmerited grace and abundant provision during their exodus from Egypt, making generosity not just a legal requirement but a grateful response to divine liberation and a reflection of covenant faithfulness.

REFLECTION AND APPLICATION

While the specific context of Hebrew servitude is no longer directly applicable in modern societies, the enduring principles embedded in Deuteronomy 15:13 resonate powerfully in contemporary ethical and social considerations. This verse challenges us to profoundly consider our responsibilities towards those who have served us, those who are vulnerable, and those transitioning out of difficult circumstances or periods of dependence. It calls for a generosity that transcends mere obligation, extending to true empowerment and practical support. For employers, this translates to providing fair wages, adequate severance packages, and supportive resources during layoffs or retirement transitions. For individuals, it encourages actively seeking opportunities to equip and uplift those who are struggling, whether through financial assistance, mentorship, providing access to education or skill development, or offering practical help to establish new beginnings. Ultimately, this passage reminds us that true freedom and human dignity are often inextricably intertwined with practical provision, and that our own experiences of God's boundless grace should motivate us to be channels of His abundant provision to others, ensuring that no one is sent away "empty" from our sphere of influence or care.

Questions for Reflection

  • In what ways might we, in our modern context, be inadvertently "sending people away empty" after they have served us, been in our care, or been dependent on us?
  • How can we practically apply the principle of "not letting go away empty" in our workplaces, communities, and personal relationships, especially concerning those who are transitioning or vulnerable?
  • What does it mean to provide "generously" (as opposed to minimally or merely sufficiently) for those in need, according to the spirit of this verse?
  • How does remembering God's abundant provision and liberation in our own lives motivate us to be more open-handed and empowering towards others?

FAQ

What was the primary purpose of Hebrew servitude in ancient Israel?

Answer: The primary purpose of Hebrew servitude was not punitive or based on racial inferiority, but largely economic and social. It served as a crucial safety net within the Israelite community, allowing individuals who had fallen into extreme poverty or debt to sell themselves or their family members into service for a limited period (typically six years) to pay off their debts or secure sustenance. It was a means of survival and debt resolution within the covenant community, distinct from the perpetual, chattel slavery practiced by surrounding nations. The extensive laws surrounding it, including Deuteronomy 15:13, aimed to prevent exploitation, ensure humane treatment, and facilitate eventual reintegration into society.

What specific provisions were masters expected to give to a freed servant?

Answer: While Deuteronomy 15:13 states the general command "thou shalt not let him go away empty," the very next verse, Deuteronomy 15:14, specifies the types of provisions: "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." This indicates substantial gifts from the master's primary sources of wealth and livelihood: livestock (sheep, goats), grain (from the threshing floor), and wine (from the winepress). These were essential agricultural commodities that would allow the freed servant to establish their own farm, provide for their family, or begin a new trade, ensuring a viable start to their new independent life.

CHRIST-CENTERED FULFILLMENT

Deuteronomy 15:13, with its compassionate command to generously provide for the freed servant, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. Humanity, in its fallen state, was enslaved by sin, unable to free itself or provide for its own spiritual sustenance and eternal well-being (Romans 6:23). Yet, Christ, the ultimate Master and Liberator, did not merely "send us out free" from the bondage of sin; He did not let us "go away empty." Instead, through His atoning sacrifice on the cross, He paid the ultimate price for our liberation, securing our freedom from sin's dominion and the law's condemnation (Galatians 5:1). Moreover, He lavishly furnished us with every spiritual blessing in the heavenly places, providing us with the Holy Spirit as a down payment of our glorious inheritance (Ephesians 1:3-14), eternal life, imputed righteousness, and unhindered access to God's boundless grace and inexhaustible riches (John 3:16; 2 Corinthians 8:9). We are not sent into our new life in Christ impoverished or ill-equipped, but are richly endowed and empowered to live a life of purpose, fruitfulness, and service, reflecting the very character of the One who freed us and filled us to overflowing (Philippians 4:19).

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Commentary on Deuteronomy 15 verses 12–18

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, Deu 15:12. Compare Exo 21:2. 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, Deu 15:16, Deu 15:17. Compare Exo 21:6. 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, Deu 15:13, Deu 15:14. 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, Deu 15:17. 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 (Deu 15:15), 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, Deu 15:18. "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 16:14), 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 (Deu 15:4, Deu 15:6, Deu 15:10), 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–18. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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