TRV
Translation
King James Version
¶ Thou shalt not deliver unto his master the servant which is escaped from his master unto thee:
Complete Jewish Bible
"If a slave has escaped from his master and taken refuge with you, you are not to hand him back to his master.
American Standard Version
Thou shalt not deliver unto his master a servant that is escaped from his master unto thee:
World English Bible Messianic
You shall not deliver to his master a servant who has escaped from his master to you.
Geneva Bible (1599)
Thou shalt not deliuer the seruant vnto his master, which is escaped from his master vnto thee.
Young's Literal Translation
`Thou dost not shut up a servant unto his lord, who is delivered unto thee from his lord;
Study This Verse
Commentary on Deuteronomy 23 verses 15–25
15 ¶ Thou shalt not deliver unto his master the servant which is escaped from his master unto thee:
16 He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him.
17 There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel.
18 Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these are abomination unto the LORD thy God.
19 Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury:
20 Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it.
21 When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee.
22 But if thou shalt forbear to vow, it shall be no sin in thee.
23 That which is gone out of thy lips thou shalt keep and perform; even a freewill offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth.
24 When thou comest into thy neighbour's vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel.
25 When thou comest into the standing corn of thy neighbour, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbour's standing corn.
Orders are here given about five several things which have no relation one to another: -
I. The land of Israel is here made a sanctuary, or city of refuge, for servants that were wronged and abused by their masters, and fled thither for shelter from the neighbouring countries, Deu 23:15, Deu 23:16. We cannot suppose that they were hereby obliged to give entertainment to all the unprincipled men that ran from service; Israel needed not (as Rome at first did) to be thus peopled. But, 1. They must not deliver up the trembling servant to his enraged master, till upon trial it appeared that the servant has wronged his master and was justly liable to punishment. Note, It is an honourable thing to shelter and protect the weak, provided they be not wicked. God allows his people to patronise the oppressed. The angel bid Hagar return to her mistress, and Paul sent Onesimus back to his master Philemon, because they had neither of them any cause to go away, nor was either of them exposed to any danger in returning. But the servant here is supposed to escape, that is, to run for his life, to the people of Israel, of whom he had heard (as Benhadad of the kings of Israel, Kg1 20:31) that they were a merciful people, to save himself from the fury of a tyrant; and in that case to deliver him up is to throw a lamb into the mouth of a lion. 2. If it appeared that the servant was abused, they must not only protect him, but, supposing him willing to embrace their religion, they must give him all the encouragement that might be to settle among them. Care is taken both that he should not be imposed up on in the place of his settlement - let it be that which he shall choose and where it liketh him best, and that he should not exchange one hard master for many - thou shalt not oppress him. Thus would he soon find a comfortable difference between the land of Israel and other lands, and would choose it to be his rest for ever. Note, Proselytes and converts to the truth should be treated with particular tenderness, that they may have no temptation to return.
II. The land of Israel must be no shelter for the unclean; no whore, no Sodomite, must be suffered to live among them (Plm 1:17, Plm 1:18), neither a whore nor a whoremonger. No houses of uncleanness must be kept either by men or women. Here is, 1. A good reason intimated why there should be no such wickedness tolerated among them: they were Israelites. This seems to have an emphasis laid upon it. For a daughter of Israel to be a whore, or a son of Israel a whoremaster, is to reproach the stock they are come of, the people they belong to, and the God they worship. It is bad in any, but worst in Israelites, a holy nation, Sa2 13:12. 2. A just mark of displeasure put upon this wickedness, that the hire of a whore, that is, the money she gets by her whoring, and the price of a dog, that is, of the Sodomite, pimp, or whoremaster (so I incline to understand it, for such are called dogs, Rev 22:15), the money he gets by his lewd and villainous practices, no part of it shall be brought into the house of the Lord (as the hire of prostitutes among the Gentiles was into their temples) for any vow. This intimates, (1.) That God would not accept of any offering at all from such wicked people; they had nothing to bring an offering of but what they got by their wickedness, and therefore their sacrifice could not but be an abomination to the Lord, Pro 15:8. (2.) That they should not think, by making and paying vows, and bringing offerings to the Lord, to obtain leave to go on in this sin, as (it should seem) some that followed that trade suggested to themselves, when their offerings were admitted. Pro 7:14, Pro 7:15, This day have I paid my vows, therefore came I forth to meet thee. Nothing should be accepted in commutation of penance. (3.) That we cannot honour God with our substance unless it be honestly and honourably come by. It must not only be considered what we give, but how we got it; God hates robbery for burnt-offerings, and uncleanness too.
III. The matter of usury is here settled, Deu 23:19, Deu 23:20. (1.) They must not lend upon usury to an Israelite. They had and held their estates immediately from and under God, who, while he distinguished them from all other people, might have ordered, had he so pleased, that they should have all things in common among themselves; but instead of that, and in token of their joint interest in the good land he had given them, he only appointed them, as there was occasion, to lend to one another without interest, which among them would be little or no loss to the lender, because their land was so divided, their estates were so settled, and there was so little of merchandise among them, that it was seldom or never that they had occasion to borrow any great sums, only what was necessary for the subsistence of their families when the fruits of their ground had met with any disaster, or the like; and, in such a case, for a small matter to insist upon usury would have been very barbarous. Where the borrower gets, or hopes to get, it is just that the lender should share in the gain; but to him that borrows for his necessary food pity must be shown, and we must lend, hoping for nothing again, if we have wherewithal to do it, Luk 6:35. (2.) They might lend upon usury to a stranger, who was supposed to live by trade, and (as we say) by turning the penny, and therefore got by what he borrowed, and came among them in hopes to do so. By this it appears that usury is not in itself oppressive; for they must not oppress a stranger, and yet might exact usury from him.
IV. The performance of the vows wherewith we have bound our souls is here required; and it is a branch of the law of nature, Deu 23:21-23. (1.) We are here left at our liberty whether we will make vows or no: If thou shalt forbear to vow (some particular sacrifice and offering, more than was commanded by the law), it shall be no sin to thee. God had already signified his readiness to accept a free-will offering thus vowed, though it were but a little fine flour (Lev 2:4, etc.), which was encouragement enough to those who were so inclined. But lest the priests, who had the largest share of those vows and voluntary offerings, should sponge upon the people, by pressing it upon them as their duty to make such vows, beyond their ability and inclination, they are here expressly told that it should not be reckoned a sin in them if they did not make any such vows, as it would be if they omitted any of the sacrifices that God had particularly required. For (as bishop Patrick well expresses it) God would have men to be easy in his service, and all their offerings to be free and cheerful. (2.) We are here laid under the highest obligations, when we have made a vow, to perform it, and to perform it speedily: "Thou shalt not be slack to pay it, lest if it be delayed beyond the first opportunity the zeal abate, the vow be forgotten, or something happen to disable thee for the performance of it. That which has gone out of thy lips as a solemn and deliberate vow must not be recalled, but thou shalt keep and perform it, punctually and fully." The rule of the gospel goes somewhat further than this. Co2 9:7, Every one, according as he purposeth in his heart, though it have not gone out of his lips, so let him give. Here is a good reason why we should pay our vows, that if we do not God will require it of us, will surely and severely reckon with us, not only for lying, but for going about to mock him, who cannot be mocked. See Ecc 5:4.
V. Allowance is here given, when they passed through a cornfield or vineyard, to pluck and eat of the corn or grapes that grew by the road-side, whether it was done for necessity or delight, only they must carry none away with them, Deu 23:24, Deu 23:25. Therefore the disciples were not censured for plucking the ears of corn (it was well enough known that the law allowed it), but for doing it on the sabbath day, which the tradition of the elders had forbidden. Now, 1. This law intimated to them what great plenty of corn and wine they should have in Canaan, so much that a little would not be missed out of their fruits: they should have enough for themselves and all their friends. 2. It provided for the support of poor travellers, to relieve the fatigue of their journey, and teaches us to be kind to such. The Jews say, "This law was chiefly intended in favour of labourers, who were employed in gathering in their harvest and vintage; their mouths must not be muzzled any more than that of the ox when he treads out the corn." 3. It teaches us not to insist upon property in a small matter, of which it is easy to say, What is that between me and thee? It was true the grapes which the passenger ate were none of his own, nor did the proprietor give them to him; but the thing was of so small value that he had reason to think were he present, he would not deny them to him, anymore than he himself would grudge the like courtesy, and therefore it was no theft to take them. 4. It used them to hospitality, and teaches us to be ready to distribute, willing to communicate, and not to think every thing lost that is given away. Yet, 4. It forbids us to abuse the kindness of our friends, and to take the advantage of fair concessions to make unreasonable encroachments: we must not draw an ell from those that give but an inch. They may eat of their neighbour's grapes; but it does not therefore follow that they may carry away.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–25. Public domain.
Copy as
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.
Copy as
Continue studying Deuteronomy 23:15 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Deuteronomy 23:15 presents a truly extraordinary and counter-cultural legal provision within the Mosaic Law, commanding the Israelites not to return a servant who has escaped from their master and sought refuge within Israelite territory. This statute stands in stark contrast to the prevailing customs of the ancient Near East, where the return of runaway slaves was often legally mandated and enforced, reflecting a unique divine imperative for compassion, justice, and the protection of the vulnerable, even at the expense of property rights. It highlights God's character as a deliverer and a refuge, establishing a sanctuary for those fleeing oppressive circumstances and underscoring the distinct ethical framework of the covenant community.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 23:15 primarily employs Legal Imperative as its dominant literary device, expressed through a direct, negative command ("Thou shalt not"). This imperative structure is characteristic of Mosaic Law, conveying the absolute and non-negotiable nature of the divine will. The verse also utilizes Contrast, setting Israel's legal practice apart from the prevailing norms of the ancient Near East. By explicitly forbidding the return of runaway servants, it highlights the unique ethical and humanitarian standards demanded by Yahweh, distinguishing His covenant people from surrounding nations. Furthermore, there is an element of Inversion of Expectation, as the law subverts the typical master-slave dynamic by prioritizing the freedom and safety of the individual over the property rights of the owner, a radical concept for its time that reflects God's own character as a liberator.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 23:15 is a profound expression of God's character as a liberator and a refuge for the oppressed, deeply rooted in Israel's own history of deliverance from Egyptian bondage. It stands as a testament to a divine justice that transcends mere property rights, valuing human dignity and freedom above all else. This law reflects the theological principle that all humans, regardless of their social status, bear the image of God and deserve compassion and protection, especially when vulnerable. It anticipates prophetic calls for social justice and the care of the marginalized, underscoring that true worship involves ethical action and a commitment to righteousness within the community, embodying the very heart of God for the downtrodden.
REFLECTION AND APPLICATION
Deuteronomy 23:15 offers profound and challenging ethical guidance for believers today, extending far beyond its original context of ancient servitude. It compels us to consider the plight of those fleeing oppression, violence, or desperate circumstances in our own time. The principle of providing sanctuary to the vulnerable, prioritizing human dignity and safety over economic or political interests, resonates powerfully with contemporary issues of refugees, asylum seekers, and human trafficking. This verse calls us to embody the compassionate character of God by actively seeking to protect the distressed, offer aid to those in flight, and challenge systems that perpetuate injustice or exploitation. It reminds us that our faith is not merely personal piety but demands a robust commitment to social justice and mercy, reflecting the heart of a God who delivered His people from slavery and commands His followers to be agents of liberation and refuge in a broken world.
Questions for Reflection
FAQ
Does this law apply to all types of servants or slaves?
Answer: The Hebrew word 'eved (עֶבֶד) is broad and can refer to various forms of servitude, including debt bondage, those who sold themselves due to poverty, or even foreign slaves. While the law doesn't explicitly distinguish between types of servitude, the context strongly suggests it applies to individuals fleeing oppressive or unjust conditions. It's less about a master's property rights and more about providing asylum for someone seeking refuge from hardship, regardless of the precise nature of their servitude. The emphasis is on the act of "escaping" (H5337, nâtsal), implying a flight from an undesirable or oppressive situation.
How does this law compare to other ancient Near Eastern laws regarding runaway slaves?
Answer: Deuteronomy 23:15 stands in stark contrast to the prevailing legal codes of the ancient Near East, such as the Code of Hammurabi, which typically mandated the return of runaway slaves and imposed severe penalties on those who harbored them. This unique Israelite law reflects a radical humanitarian principle, prioritizing the safety and well-being of the individual seeking refuge over the property claims of the master, thereby showcasing the distinct ethical framework of the Mosaic Covenant rooted in God's character as a liberator. This law positions Israel as a place of refuge, a stark departure from the norms of the surrounding nations.
Does this law endorse slavery in ancient Israel?
Answer: While the institution of servitude (often distinct from chattel slavery as understood in later history) existed in ancient Israel, the Mosaic Law consistently sought to regulate it with compassion and justice, significantly mitigating its harshness compared to surrounding cultures. Laws like Deuteronomy 23:15, along with provisions for the release of Hebrew servants after six years (as seen in Exodus 21:2), the prohibition against kidnapping (found in Exodus 21:16), and the command not to rule harshly over bondservants (as stated in Leviticus 25:43), demonstrate a divine intent to protect the vulnerable and regulate servitude in a manner that upheld human dignity, even within the societal norms of the time. This particular law actively undermines the absolute property rights typically associated with slavery, offering a pathway to freedom for those who flee.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 23:15, with its radical command to provide refuge for the runaway servant, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Just as Israel was called to be a sanctuary for the oppressed, Christ Himself is the supreme refuge and deliverer for all who are enslaved by sin and death. He came not to return us to our former masters—sin, law, and Satan—but to set the captives free, fulfilling the prophecy of Isaiah 61:1, and offering true asylum in His kingdom. Through His atoning sacrifice, Jesus paid the ultimate price to redeem us from the bondage of sin, welcoming us into His family and granting us the glorious liberty of the children of God, as articulated in Romans 8:21. He is the one who "takes away the sin of the world" (John 1:29), offering a permanent escape from the tyranny that once held us captive. Furthermore, Christ's teachings consistently emphasize compassion for the marginalized and the welcoming of the outcast, mirroring the spirit of this Deuteronomic law. His parable of the Good Samaritan (Luke 10:25-37) and His identification with "the least of these" (Matthew 25:40) call His followers to extend the same radical welcome and protection to those fleeing hardship, embodying His own liberating mission in the world.