Deuteronomy 15:14

Translation
King James Version
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.
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KJV (with Strong's)
Thou shalt furnish H6059 him liberally H6059 out of thy flock H6629, and out of thy floor H1637, and out of thy winepress H3342: of that wherewith the LORD H3068 thy God H430 hath blessed H1288 thee thou shalt give H5414 unto him.
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Complete Jewish Bible
but supply him generously from your flock, threshing-floor and winepress; from what ADONAI your God has blessed you with, you are to give to him.
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Berean Standard Bible
You are to furnish him liberally from your flock, your threshing floor, and your winepress. You shall give to him as the LORD your God has blessed you.
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American Standard Version
thou shalt furnish him liberally out of thy flock, and out of thy threshing-floor, and out of thy winepress; as Jehovah thy God hath blessed thee thou shalt give unto him.
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World English Bible Messianic
You shall furnish him liberally out of your flock, out of your threshing floor, and out of your wine press. As the LORD your God has blessed you, you shall give to him.
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Geneva Bible (1599)
But shalt giue him a liberall reward of thy sheepe, and of thy corne, and of thy wine: thou shalt giue him of that wherewith the Lord thy God hath blessed thee.
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Young's Literal Translation
thou dost certainly encircle him out of thy flock, and out of thy threshing-floor, and out of thy wine-vat; of that which Jehovah thy God hath blessed thee thou dost give to him,
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See also
1 Corinthians 16:2Nehemiah 8:10Proverbs 10:22Acts 20:35Psalms 68:10
In the KJVVerse 5,334 of 31,102

Study This Verse

SUMMARY

Deuteronomy 15:14 is a pivotal command within the "Law of Release," mandating that an Israelite master, upon freeing a servant after six years of service, must not merely release them but generously equip them with substantial resources from their own abundance. This divine directive underscores a foundational principle of radical generosity, justice, and compassionate provision within the covenant community, reflecting God's own character as the ultimate benefactor and liberator, ensuring the released individual can establish a new, independent life.

CONTEXT

  • Literary Context: This verse is intricately woven into the fabric of Deuteronomy 15, a chapter primarily concerned with the Sabbatical year (Shemittah) and its implications for debt cancellation and the release of Israelite indentured servants. The preceding verses, particularly Deuteronomy 15:1-6, establish the general framework of release and the expectation of generosity within the covenant. Following this, Deuteronomy 15:7-11, emphasizes the imperative of open-handedness towards the poor and needy, warning against a hard heart. Verses Deuteronomy 15:12-18 specifically address the freeing of Israelite servants, with verse 14 providing the crucial detail of the substantial provision required. This command stands in stark contrast to simply letting a servant go empty-handed, thereby preventing a cycle of perpetual poverty and reinforcing Israel's identity as a people liberated by God.
  • Historical & Cultural Context: Ancient Israel's societal structure, while including forms of servitude, differed significantly from the chattel slavery prevalent in surrounding ancient Near Eastern cultures. Israelite servitude was typically a temporary arrangement, often entered into due to debt or poverty, and was governed by distinct, humane laws. The Sabbatical year (Shemittah), occurring every seven years, was a unique institution designed to prevent the perpetual accumulation of wealth by a few and the destitution of others. During this year, land lay fallow, debts were canceled, and Israelite servants were freed. The command in Deuteronomy 15:14 was revolutionary in its context, demanding not just freedom but also an empowering provision for the released servant. This practice was a theological reflection of God's ultimate ownership of the land and His people, and a practical mechanism for maintaining social equity. It was directly tied to Israel's own experience of liberation from Egyptian bondage, as explicitly stated in Deuteronomy 15:15.
  • Key Themes: Deuteronomy 15:14 contributes significantly to several overarching themes found throughout the book of Deuteronomy and the Pentateuch. Firstly, Generosity and Compassion are paramount, demanding an open-handed spirit that goes beyond mere legal obligation, reflecting God's own abundant provision. Secondly, Justice and Equity are upheld by ensuring that those who have served faithfully are empowered for a new beginning, preventing cycles of poverty and fostering social stability. Thirdly, the verse highlights the Reflection of God's Blessing, emphasizing that the master's ability to give stems directly from the Lord's provision (Deuteronomy 8:18), making the act of generosity an act of gratitude and worship. Finally, it reinforces Israel's Covenant Responsibility to live as a distinct people whose social laws embody God's righteous and compassionate character, setting them apart from surrounding nations and demonstrating their unique relationship with Yahweh.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • furnish (Hebrew, ʻânaq', H6059): This primitive root properly means "to choke," but as a denominative from עָנָק (neck), it means "to collar," or "adorn with a necklace." Figuratively, it means "to fit out with supplies" or "to furnish liberally." The nuance here is not merely giving a token gift, but providing a substantial, even "heavy" or "collared" amount, implying a significant and weighty provision that truly equips the recipient for a new start.
  • flock (Hebrew, tsôʼn', H6629): This word refers to a collective name for a flock of sheep or goats, and by extension, small cattle. In the context of "flock, floor, and winepress," tsôʼn represents one of the three primary sources of agricultural wealth in ancient Israel. Its inclusion signifies that the provision should come from the master's most valuable and productive assets, encompassing the full spectrum of their agricultural prosperity, not just meager leftovers.
  • blessed (Hebrew, bârak', H1288): This primitive root means "to kneel," and by implication, "to bless God (as an act of adoration)" or "man (as a benefit)." In this verse, it refers to God's act of bestowing benefit and prosperity upon the master. This crucial word grounds the command in a theological reality: the master's wealth is not self-generated but is a direct result of divine blessing. This transforms the act of giving from a mere social obligation into an act of worship and gratitude, acknowledging God as the ultimate source of all prosperity.

Verse Breakdown

  • "Thou shalt furnish him liberally": This is an unequivocal, direct command from God to the master. The instruction goes beyond simply releasing the servant; it demands active and generous equipping for their future. The adverb "liberally" (derived from the meaning of ʻânaq) emphasizes the substantial and abundant nature of the required provision, indicating a divine desire for the servant to truly thrive and not immediately revert to poverty.
  • "out of thy flock, and out of thy floor, and out of thy winepress": This specifies the sources from which the generous provision must come. By listing "flock" (livestock), "floor" (threshing floor for grain), and "winepress" (for wine and olive oil), the text comprehensively covers the three main pillars of agricultural wealth in ancient Israel. This implies that the master is to give from the very best and most productive aspects of their livelihood, demonstrating a comprehensive and valuable endowment, not just a minimal or symbolic gesture.
  • "[of that] wherewith the LORD thy God hath blessed thee": This clause provides the profound theological rationale and motivation for the entire command. It explicitly reminds the master that their prosperity, their "flock, floor, and winepress," is not a result of their own efforts alone but is a direct gift and blessing from the LORD their God. This perspective elevates the act of giving into an expression of gratitude and faithful stewardship, acknowledging God's sovereignty over all resources and aligning human generosity with divine beneficence.
  • "thou shalt give unto him.": This final, concise phrase reiterates the imperative and clearly identifies the recipient of this divinely mandated generosity. The simplicity and directness of this concluding statement underscore the non-negotiable nature of the command within the covenant, emphasizing the master's direct responsibility to act.

Literary Devices

Deuteronomy 15:14 skillfully employs several literary devices to convey its profound message. The most prominent is Direct Command ("Thou shalt furnish him liberally... thou shalt give unto him"), which establishes the absolute imperative and divine authority behind the law, leaving no room for ambiguity. Merism is powerfully utilized in the phrase "out of thy flock, and out of thy floor, and out of thy winepress." By listing these three representative categories, the text signifies the totality and comprehensiveness of the agricultural wealth, implying that the provision should be drawn from all aspects of the master's abundance, not just a single source. The verse also features strong Theological Framing through the clause "wherewith the LORD thy God hath blessed thee." This grounds the ethical command in God's prior beneficence and sovereignty, transforming an economic transaction into an act of worship and gratitude. This theological framing also serves as a powerful Motivation, appealing to the master's recognition of God's blessing as the impetus for their own generosity. The overall tone conveys a clear Covenantal Expectation, reinforcing Israel's identity as a people called to reflect God's righteous and compassionate character in their social and economic interactions.

THEOLOGICAL AND THEMATIC CONNECTIONS

Deuteronomy 15:14 is deeply rooted in the theological understanding of God as both a liberator and a supremely generous provider. It articulates the profound truth that all wealth and blessing ultimately originate from the Lord, making human generosity a grateful response to divine grace rather than a mere act of charity or social obligation. This command challenges the notion of absolute ownership, instead promoting a theology of stewardship where resources are entrusted by God to be managed righteously, particularly for the benefit of the vulnerable and those in need of a fresh start. It underscores the covenantal ideal of a society marked by compassion, equity, and mutual support, where no Israelite should remain perpetually impoverished, echoing God's own act of freeing Israel from Egyptian bondage and providing for them in the wilderness. The principle is clear: those who have received abundantly from God are morally and spiritually obligated to give abundantly to others, especially those transitioning out of difficult circumstances, thereby participating in God's ongoing work of provision and liberation.

  • Leviticus 25:35-38 - Commands Israel to support their impoverished brethren, emphasizing that they are to live with their community, not be exploited, reinforcing the principle of mutual care within the covenant.
  • Proverbs 19:17 - States, "Whoever lends to the poor lends to the LORD, and he will reward them for what they have done," directly linking acts of generosity to divine recompense and demonstrating God's personal identification with the poor.
  • 2 Corinthians 9:6-8 - Encourages believers to give cheerfully, reminding them that "God loves a cheerful giver" and "God is able to make all grace abound to you, so that in all things at all times, having all that you need, you will abound in every good work," echoing the principle of giving from God's blessing.

REFLECTION AND APPLICATION

Deuteronomy 15:14, while situated in the specific context of ancient Israelite indentured servitude, offers profound and timeless principles for contemporary believers and communities. It calls us to move beyond minimalist obligations and embrace a spirit of proactive, empowering generosity. This verse challenges us to consider how we can genuinely equip individuals for new beginnings, whether they are transitioning out of poverty, homelessness, incarceration, addiction, or other challenging life circumstances. It teaches us that true compassion, inspired by God's own liberal provision, demands that we not only "release" someone from a difficult situation but also "furnish" them with the resources, skills, and support necessary for sustainable flourishing. Recognizing that all our resources—our "flock, floor, and winepress"—are ultimately blessings from God, this passage compels us to be faithful stewards, using our abundance to foster dignity, equity, and opportunity for others, thereby reflecting the character of our benevolent God in our personal giving, our organizational practices, and our societal structures. It is a call to participate in God's restorative work in the world.

Questions for Reflection

  • How can we, individually and communally, identify and practically "furnish liberally" those in our society who are transitioning out of difficult circumstances or seeking a fresh start?
  • In what ways does recognizing God as the ultimate source of our blessings (our "flock, floor, and winepress") transform our attitude towards giving and sharing?
  • Beyond financial provision, what other forms of "liberal furnishing" (e.g., mentorship, skill-building, relational support, advocacy) can we offer to empower others?
  • How can our churches and organizations embody the spirit of Deuteronomy 15:14 to ensure that our aid to the needy is truly empowering, dignifying, and leads to long-term flourishing?

FAQ

Why is this command so specific about "flock, floor, and winepress"?

Answer: The specificity of "flock, floor, and winepress" is crucial because these represented the primary and most valuable sources of wealth in ancient Israel's agrarian economy. "Flock" refers to livestock (sheep, goats, cattle), providing meat, milk, wool, and labor. "Floor" refers to the threshing floor, where grain was processed, providing bread and sustenance. "Winepress" refers to the production of wine and olive oil, essential commodities for trade, cooking, and anointing. By specifying these, the command ensures that the master's provision is not merely symbolic or minimal, but substantial and from the very best of their comprehensive abundance. It signifies a genuine investment in the released servant's future, equipping them with capital goods and resources to establish their own independent livelihood, reflecting the depth of God's expected generosity and commitment to the well-being of His people.

How does this law differ from other ancient Near Eastern laws regarding servitude?

Answer: Deuteronomy 15:14, and the broader Law of Release, stands out significantly from other ancient Near Eastern (ANE) legal codes, such as the Code of Hammurabi. While some ANE codes had provisions for debt slavery and limited terms of service, they generally lacked the explicit, divinely mandated generosity and concern for the released individual's future well-being found in Israelite law. ANE codes often focused on maintaining social order and the rights of masters, with less emphasis on preventing perpetual poverty or ensuring a dignified fresh start for servants. Israel's law, uniquely rooted in their covenant relationship with Yahweh and their own experience of liberation from Egyptian bondage (Deuteronomy 15:15), emphasized compassion, social equity, and a theological imperative for generosity. The command to "furnish him liberally" was a distinctive feature, designed to break cycles of poverty and ensure that no Israelite fell into permanent destitution, reflecting God's character as a liberator and provider.

Is this command still relevant today, given that indentured servitude is not common?

Answer: Absolutely. While the specific social context of Israelite indentured servitude has changed, the underlying principles of Deuteronomy 15:14 remain profoundly relevant and applicable today. The command underscores enduring theological truths about God's character as a generous provider, the stewardship of resources, and the call for His people to reflect His compassion and justice. It challenges us to consider how we can support individuals transitioning out of difficult circumstances (e.g., poverty, homelessness, addiction, incarceration, or even challenging family situations) by providing not just minimal aid, but empowering resources that enable a dignified and sustainable fresh start. This principle applies to personal giving, charitable organizations, ethical business practices, and societal policies aimed at fostering equity and opportunity. It calls believers to a spirit of radical generosity, recognizing that all we possess is a blessing from God, to be used for the flourishing of others and the glory of His name, embodying the love and justice of God in a tangible way.

CHRIST-CENTERED FULFILLMENT

Deuteronomy 15:14 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. Just as the Israelite servant was released from temporal bondage and "furnished liberally" for a new life, humanity, enslaved by sin and its devastating consequences, is set free by the liberating work of Christ. Jesus, the Lamb of God who takes away the sin of the world, did not merely release us from sin's penalty; He "furnished" us with an unparalleled abundance of spiritual blessings. Through His atoning sacrifice and glorious resurrection, we are not sent away empty-handed but are richly endowed with righteousness (2 Corinthians 5:21), the indwelling Holy Spirit, adoption into God's family (Romans 8:15), and the promise of eternal life and an inheritance in Christ (Ephesians 1:3-14). Christ, who was rich beyond measure, yet for our sakes became poor, that we through His poverty might become rich (2 Corinthians 8:9), is the supreme example of one who "furnished liberally" from His own divine "flock, floor, and winepress"—His very being, His life, His death, and His resurrection. Having been so lavishly blessed and liberated by Him, believers are now called to embody this same Christ-like generosity, extending compassion and empowering provision to others, reflecting the boundless grace we have received (Galatians 5:13). Our giving becomes a tangible expression of the spiritual wealth we have received in Christ.

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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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