Deuteronomy 23:15

KJV

¶ Thou shalt not deliver unto his master the servant which is escaped from his master unto thee:

KJV (with Strong's)

Thou shalt not deliver {H5462} unto his master {H113} the servant {H5650} which is escaped {H5337} from his master {H113} 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.

Berean Standard Bible

Do not return a slave to his master if he has taken refuge with you.

American Standard Version

Thou shalt not deliver unto his master a servant that is escaped from his master unto thee:

Commentary

### 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.

### CONTEXT
* **Literary Context:** Deuteronomy 23:15 is situated within a broader section of laws (Deuteronomy 23:1-25:19) that govern various aspects of Israelite community life, purity, and social justice. This chapter, specifically, addresses who may enter the assembly of the Lord (Deuteronomy 23:1-8), regulations concerning camp sanitation (Deuteronomy 23:9-14), and then transitions into a series of diverse social and ethical laws, including the prohibition against returning a runaway servant (Deuteronomy 23:15-16), laws concerning cultic prostitution (Deuteronomy 23:17-18), usury (Deuteronomy 23:19-20), vows (Deuteronomy 23:21-23), and gleaning (Deuteronomy 23:24-25). The placement of this law immediately after the camp purity regulations and before other social laws underscores its importance in defining the moral and ethical character of the Israelite community, emphasizing the internal disposition of compassion that should characterize God's people. It serves as a practical outworking of the covenant's demand for holiness and justice, extending even to those on the margins of society, aligning with the broader Deuteronomic emphasis on a just and compassionate society, as seen in the treatment of the poor and vulnerable (e.g., [Deuteronomy 15:7-11](/deuteronomy/15-7 "Deuteronomy 15:7-11 - Lending to the Poor")).
* **Historical & Cultural Context:** In the ancient Near East, the return of runaway slaves was a widespread and legally enforced practice. Treaties, such as those between Hattusa and Egypt, often included clauses for the extradition of fugitives, and legal codes, like the Code of Hammurabi (Laws 15-17), prescribed severe penalties, even death, for those who harbored or failed to return runaway slaves. Against this backdrop, Deuteronomy 23:15 is revolutionary. It reflects a radical departure from the norm, showcasing the unique ethical framework of Israelite law, which, while acknowledging the institution of servitude, sought to regulate it with a profound concern for human dignity and the provision of refuge. The "servant" (Hebrew: *'eved*) could refer to various forms of servitude, including debt bondage, those who had sold themselves due to poverty, or even foreign slaves, rather than exclusively chattel slavery. This law implies a situation where the servant was fleeing oppressive conditions or seeking genuine asylum, distinguishing Israel as a place of refuge for the downtrodden, a direct reflection of God's character as the one who delivered Israel from slavery in Egypt (e.g., [Deuteronomy 5:15](/deuteronomy/5-15 "Deuteronomy 5:15 - Remember You Were Slaves")).
* **Key Themes:** This verse powerfully contributes to several overarching themes in Deuteronomy and the broader Pentateuch. Firstly, it highlights **Compassion and Refuge**, establishing Israel as a sanctuary for the oppressed, prioritizing human well-being over property rights. This radical provision of asylum underscores God's character as a deliverer and protector of the vulnerable. Secondly, it exemplifies **Divine Justice and Humanity**, showcasing a legal system rooted in God's righteousness, which extends mercy and protection even to those in servitude. This contrasts sharply with the often brutal legal codes of surrounding nations and emphasizes the inherent dignity of all people created in God's image. Thirdly, it reinforces the **Distinctiveness of Israelite Law**, demonstrating how the covenant community was called to live by a higher ethical standard, reflecting their own experience as former slaves in Egypt (as frequently reminded, e.g., in [Deuteronomy 15:15](/deuteronomy/15-15 "Deuteronomy 15:15 - Remembering Slavery in Egypt")). This law is a tangible expression of what it means to be a "holy nation" set apart by God, embodying His values in their social structures.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Servant (Hebrew, _'eved'_):** This term (עֶבֶד) is broad in its semantic range, encompassing various forms of servitude, including a slave, bondservant, or even a general attendant. In the context of ancient Israel, servitude could arise from debt, poverty, or as a consequence of war. It is crucial to note that Israelite law, unlike many surrounding cultures, regulated servitude with humanitarian principles, such as the release of Hebrew servants after six years (e.g., [Exodus 21:2](/exodus/21-2 "Exodus 21:2 - Laws for Hebrew Servants")). Here, the term likely refers to someone who has fled an oppressive or unjust situation, highlighting the law's focus on providing asylum rather than merely protecting property.
* **Deliver (Hebrew, _tasgir'_):** The verb (תַסְגִּיר), from the root סגר (sagar), means "to shut up," "to hand over," or "to deliver." In this context, the negative command "Thou shalt not deliver" (לֹא תַסְגִּיר) functions as a strong prohibition against extradition or returning the individual to their former master. It emphasizes the protective nature of the law, making it illegal for an Israelite to act as an agent in re-enslaving someone who has sought refuge, thereby affirming the right to asylum within the covenant community.

#### Verse Breakdown
* **"Thou shalt not deliver unto his master":** This opening clause issues a direct and unequivocal prohibition. It forbids any Israelite from taking action to return a runaway servant to their former owner. This command directly challenges the prevailing legal norms of the ancient world, where such actions were often legally mandated. The emphasis is on the individual Israelite's responsibility to refuse participation in the re-enslavement of a person seeking freedom.
* **"the servant which is escaped from his master unto thee":** This specifies the object of the prohibition: a "servant" (likely a bondservant or slave) who has "escaped" (implying flight from oppressive conditions or seeking freedom) and has come "unto thee," meaning into Israelite territory or to an Israelite individual for refuge. The phrase "unto thee" personalizes the command, placing the responsibility directly on the individual Israelite to offer sanctuary and protection, rather than acting as an agent for the master's property rights.

#### 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.

### 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.

* [Exodus 21:2](/exodus/21-2 "Laws for Hebrew Servants")
* [Isaiah 16:3-4](/isaiah/16-3 "Hide the Outcasts")
* [Matthew 25:35-40](/matthew/25-35 "The Judgment of the Nations")

### 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
* **How does Deuteronomy 23:15 challenge our modern assumptions about property rights versus human rights?**
* **In what ways can we, as individuals and communities, practically embody the spirit of providing refuge to those fleeing oppression today?**
* **What systems or attitudes in our society might be analogous to "delivering" the oppressed back to their hardship, and how can we resist them?**

### 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.

**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.

**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 ([Exodus 21:2](/exodus/21-2 "Laws for Hebrew Servants")), the prohibition against kidnapping ([Exodus 21:16](/exodus/21-16 "Penalty for Kidnapping")), and the command not to rule harshly over bondservants ([Leviticus 25:43](/leviticus/25-43 "Do Not Rule Harshly")), 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.

### 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 (as prophesied in [Isaiah 61:1](/isaiah/61-1 "The Spirit of the Lord GOD is upon me")) and offer 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 ([Romans 8:21](/romans/8-21 "Freedom from Bondage")). He is the one who "takes away the sin of the world" ([John 1:29](/john/1-29 "Jesus, the Lamb of God")), 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](/luke/10-25 "The Parable of the Good Samaritan")) and His identification with "the least of these" ([Matthew 25:40](/matthew/25-40 "Identifying with the Least of These")) call His followers to extend the same radical welcome and protection to those fleeing hardship, embodying His own liberating mission in the world.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Samuel 30:15

And David said to him, Canst thou bring me down to this company? And he said, Swear unto me by God, that thou wilt neither kill me, nor deliver me into the hands of my master, and I will bring thee down to this company.

Obadiah 1:14

Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress.