TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 24:5–13. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. Provision made for the preservation and confirmation of love between new-married people, Deu 24:5. This fitly follows upon the laws concerning divorce, which would be prevented if their affection to each other were well settled at first. If the husband were much abroad from his wife the first year, his love to her would be in danger of cooling, and of being drawn aside to others whom he would meet with abroad; therefore his service to his country in war, embassies, or other public business that would call him from home, shall be dispensed with, that he may cheer up the wife that he has taken. Note, 1. It is of great consequence that love be kept up between husband and wife, and that every thing be very carefully avoided which might make them strange one to another, especially at first; for in that relation, where there is not the love that should be, there is an inlet ready to abundance of guilt and grief. 2. One of the duties of that relation is to cheer up one another under the cares and crosses that happen, as helpers of each other's joy; for a cheerful heart does good like a medicine.
II.A law against man-stealing, Deu 24:7.
It was not death by the law of Moses to steal cattle or goods; but to steal a child, or a weak and simple man, or one that a man had in his power, and to make merchandize of him, this was a capital crime, and could not be expiated, as other thefts, by restitution - so much is a man better than a sheep, Mat 12:12. It was a very heinous offence, for,
1.It was robbing the public of one of its members.
2.It was taking away a man's liberty, the liberty of a free-born Israelite, which was next in value to his life.
3.It was driving a man out from the inheritance of the land, to the privileges of which he was entitled, and bidding him go serve other gods, as David complains against Saul, Sa1 26:19.
III.A memorandum concerning the leprosy, Deu 24:8, Deu 24:9.
1.The laws concerning it must be carefully observed. The laws concerning it we had, Lev 13:14. They are here said to be commanded to the priests and Levites, and therefore are not repeated in a discourse to the people; but the people are here charged, in case of leprosy, to apply to the priest according to the law, and to abide by his judgment, so far as it agreed with the law and the plain matter of fact. The plague of leprosy being usually a particular mark of God's displeasure for sin, he in whom the signs of it did appear ought not to conceal it, nor cut out the signs of it, nor apply to the physician for relief; but he must go to the priest, and follow his directions. Thus those that feel their consciences under guilt and wrath must not cover it, nor endeavour to shake off their convictions, but by repentance, and prayer, and humble confession, take the appointed way to peace and pardon.
2.The particular case of Miriam, who was smitten with leprosy for quarrelling with Moses, must not be forgotten. It was an explication of the law concerning the leprosy. Remember that, and, (1.) "Take heed of sinning after the similitude of her transgression, by despising dominions and speaking evil of dignities, lest you thereby bring upon yourselves the same judgment." (2.) "If any of you be smitten with a leprosy, expect not that the law should be dispensed with, nor think it hard to be shut out of the camp and so made a spectacle; there is no remedy: Miriam herself, though a prophetess and the sister of Moses, was not exempted, but was forced to submit to this severe discipline when she was under this divine rebuke." Thus David, Hezekiah, Peter, and other great men, when they had sinned, humbled themselves, and took to themselves shame and grief; let us not expect to be reconciled upon easier terms.
IV.Some necessary orders given about pledges for the security of money lent.
They are not forbidden to take such securities as would save the lender from loss, and oblige the borrower to be honest; but,
1.They must not take the millstone for a pledge (Deu 24:6), for with that they ground the corn that was to be bread for their families, or, if it were a public mill, with it the miller got his livelihood; and so it forbids the taking of any thing for a pledge by the want of which a man was in danger of being undone. Consonant to this is the ancient common law of England, which provides that no man be distrained of the utensils or instruments of his trade or profession, as the axe of a carpenter, or the books of a scholar, or beasts belonging to the plough, as long as there are other beasts of which distress may be made (Coke, 1 Inst. fol. 47). This teaches us to consult the comfort and subsistence of others as much as our own advantage. That creditor who cares not though his debtor and his family starve, nor is at all concerned what become of them, so he may but get his money or secure it, goes contrary, not only to the law of Christ, but even to the law of Moses too.
2.They must not go into the borrower's house to fetch the pledge, but must stand without, and he must bring it, Deu 24:10, Deu 24:11. The borrower (says Solomon) is servant to the lender; therefore lest the lender should abuse the advantage he has against him, and improve it for his own interest, it is provided that he shall take not what he pleases, but what the borrower can best spare. A man's house is his castle, even the poor man's house is so, and is here taken under the protection of the law.
3.That a poor man's bed-clothes should never be taken for a pledge, Deu 24:12, Deu 24:13. This we had before, Exo 22:26, Exo 22:27. If they were taken in the morning, they must be brought back again at night, which is in effect to say that they must not be taken at all. "Let the poor debtor sleep in his own raiment, and bless thee," that is, "pray for thee, and praise God for thy kindness to him." Note, Poor debtors ought to be sensible (more sensible than commonly they are) of the goodness of those creditors that do not take all the advantage of the law against them, and to repay their kindnesses by their prayers for them, when they are not in a capacity to repay it in any other way. "Nay, thou shalt not only have the prayers and good wishes of thy poor brother, but it shall be righteousness to thee before the Lord thy God," that is, "It shall be accepted and rewarded as an act of mercy to thy brother and obedience to thy God, and an evidence of thy sincere conformity to the law. Though it may be looked upon by men as an act of weakness to deliver up the securities thou hast for thy debt, yet it shall be looked upon by thy God as an act of goodness, which shall in no wise lose its reward."
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
To take (accipere) means “to take away.” Thus those birds that are eager to seize other birds are called hawks (accipiter). Paul says, “For you bear it, if anyone consumes you, if anyone takes you.” The same would be true if he said, if anyone seizes you.The sinner’s confession is like the pledge of a debtor. For the pledge is received from the debtor when the sinner makes his confession of sin. The upper and lower millstones in this confession are hope and fear. Hope draws us up to the heights. Fear keeps the heart low. But upper and lower millstones must be joined together; one without the other is useless. Thus in the sinner’s confession, hope and fear should always be joined, because the sinner hopes in vain for mercy if he does not also fear justice. In vain did he fear justice if he does not also trust in mercy. Hence merely an upper millstone or a lower millstone alone may not be taken as a pledge.
One who preaches to a sinner should compose his sermon with such balance that he does not take away fear by offering hope alone or leave the sinner only in fear by taking away hope. For the upper or lower millstone is taken away if the preacher’s tongue separates either fear from hope or hope from fear in the sinner’s heart.
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Summary
Deuteronomy 24:6 presents a crucial prohibition within Israel's social legislation, forbidding the taking of either the nether (lower) or upper (rider) millstone as collateral for a debt. This law is not merely an economic regulation but a profound theological statement, as the rationale explicitly equates such an act with taking a person's very life as a pledge. It underscores God's deep concern for the preservation of human life and livelihood, ensuring that even in the context of financial transactions, the fundamental means of sustenance for an individual or family are protected, thereby fostering a just and compassionate society.
Context
Literary Context
Deuteronomy 24:6 is situated within the broader Deuteronomic Code (chapters 12-26), a comprehensive collection of laws given to Israel as they prepared to enter the Promised Land. This particular verse falls within a section (Deuteronomy 23:15-25:19) that addresses various aspects of social justice, ethical conduct, and compassion, particularly towards the vulnerable members of the community. It immediately follows statutes concerning divorce and precedes laws regarding kidnapping and the treatment of leprosy, illustrating the diverse range of societal concerns addressed by the covenant. Within this immediate legal cluster, verses 6-7 specifically safeguard essential means of livelihood and personal liberty, positioning the millstone prohibition as a vital protection against economic oppression and ensuring the basic survival of the poor.
Historical & Cultural Context
In ancient Israel, an agrarian society, the daily grinding of grain into flour was an indispensable activity for every household, as bread constituted the primary dietary staple. Millstones, typically comprising a larger, stationary "nether" stone and a smaller, rotating "upper" stone, were the essential tools for this process. Families would grind their grain daily or every few days to produce the flour necessary for their sustenance. To seize these stones as collateral for a debt would effectively incapacitate a family's ability to prepare food, directly imperiling their survival. This law profoundly reflects the economic realities and inherent vulnerabilities of the common Israelite family, where subsistence was often precarious. It also speaks to the widespread practice of taking pledges for loans, a common necessity in ancient economies, yet one that required stringent regulation to prevent exploitation and ensure basic human dignity.
Key Themes
This verse powerfully contributes to several foundational themes pervasive throughout Deuteronomy and the broader Pentateuch. Firstly, it champions the protection of the vulnerable, especially the poor and those in debt, by safeguarding their most basic means of survival. This aligns with God's character as a compassionate guardian of the marginalized, a theme vividly expressed in laws concerning the fair treatment of sojourners, widows, and orphans, as seen in passages like Deuteronomy 24:17-22. Secondly, it underscores the profound sanctity of human life and livelihood. The emphatic phrase "for he taketh [a man's] life to pledge" serves as a potent theological declaration, equating the deprivation of sustenance with an assault on life itself, thereby reflecting the divine value placed on human existence. This resonates with the broader biblical emphasis on preserving life, exemplified by the Sixth Commandment found in Exodus 20:13. Finally, the law exemplifies social justice and compassion as intrinsic components of covenant living, demonstrating that genuine faithfulness to God necessitates ethical and humane economic practices that consistently prioritize human dignity over unrestrained financial gain. This principle is further elaborated in regulations regarding the return of a poor man's cloak taken as a pledge, as detailed in Exodus 22:26-27.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to wind tightly" or "to bind," specifically in the context of taking something as security for a debt. While the practice of taking pledges was common and legitimate in ancient economies, this word, when used in prohibitions like Deuteronomy 24:6, highlights the ethical boundaries God established to prevent exploitation. The act of "pledging" an item means to hold it as collateral until a debt is repaid, but here it is forbidden for items essential for life.
Derived from a root meaning "to pulverize," this term specifically refers to the lower, stationary stone of a handmill. This stone formed the base upon which grain was placed for grinding. As the foundation of the milling process, its removal would render the entire apparatus unusable, directly preventing a family from producing flour for their daily bread.
While often translated as "soul" or "breath," nephesh in this context encompasses the entire living being, its vitality, and its means of sustenance or livelihood. To "take a man's life to pledge" is not to literally kill him, but to deprive him of the fundamental means by which he sustains his existence and that of his family. It signifies an attack on his very ability to survive and flourish within the community, equating economic deprivation with an existential threat.
Verse Breakdown
"No man shall take the nether or the upper millstone to pledge:"
This opening clause establishes an absolute and unequivocal prohibition. The specific mention of both the "nether" and "upper" millstone emphasizes that no component of this essential grinding apparatus, whether the stationary base or the rotating top stone, may be seized as collateral. This direct command underscores the critical importance of these tools for daily survival and the severity of any action that would deprive a family of them, indicating a non-negotiable aspect of righteous conduct within the covenant community.
"for he taketh [a man's] life to pledge."
This explanatory clause provides the profound theological and ethical justification for the preceding prohibition. It creates a direct, powerful link between the physical act of seizing the millstone and the spiritual and existential consequence of endangering a person's life. The phrase employs a vivid idiom, equating the deprivation of a family's means of livelihood with an attack on their very existence. This reveals God's deep concern for the holistic well-being of individuals, asserting that economic practices must never jeopardize a person's fundamental right to sustain themselves and their family.
Literary Devices
Deuteronomy 24:6 employs several potent literary devices to convey its crucial message. The most prominent is Metonymy, where the "millstone" serves as a stand-in for the "means of livelihood" or "daily bread." By prohibiting the seizure of the millstone, the law is, by extension, safeguarding a family's fundamental ability to feed itself. There is also a powerful element of Hyperbole or a vivid Idiom in the phrase "he taketh [a man's] life to pledge." While not literally resulting in death, the language dramatically emphasizes the life-threatening consequences of such an act, underscoring the severity of the offense and the fundamental nature of the right being protected. This vivid imagery serves a strong Didactic purpose, impressing upon the audience the critical importance of compassion and justice in economic dealings, making the principle memorable and impactful for all generations.
Theological and Thematic Connections
Deuteronomy 24:6 beautifully encapsulates the biblical emphasis on justice, compassion, and the sanctity of human life, particularly for the vulnerable members of society. It reveals a God who is intimately concerned with the practical realities of daily existence for His people, ensuring that even in situations of economic hardship, basic human dignity and the means of survival are preserved. This law is far more than a mere legalistic regulation; it is a profound theological statement about the very character of God and the kind of righteous society He desires for His covenant people—one marked by ethical responsibility, empathy, and unwavering care for the marginalized. It establishes a divine precedent that economic gain should never come at the cost of another's fundamental well-being, reflecting a holistic understanding of "life" that encompasses the ability to sustain oneself and one's family.
Reflection and Application
While the specific context of millstones as collateral may seem distant in our contemporary economies, the underlying principles of Deuteronomy 24:6 remain profoundly relevant and serve as a powerful challenge for believers to cultivate a heart for justice and compassion. This verse calls us to critically examine our own economic practices, whether as lenders, employers, consumers, or investors, ensuring that our pursuit of profit or security does not inadvertently strip others of their fundamental means of survival or dignity. It compels us to advocate for and participate in the creation of systems and policies that genuinely protect the most vulnerable members of society, ensuring equitable access to basic necessities and actively preventing predatory practices that push individuals and families into destitution. The "millstones" of today might encompass access to affordable housing, quality healthcare, equitable education, or fair and living wages—anything that, if withheld or exploited, would effectively "take a person's life to pledge" by denying them the ability to sustain themselves and their families. Our faith, therefore, calls us to embody God's character by prioritizing human well-being and flourishing over unchecked economic gain, striving to build communities where all can thrive.
Questions for Reflection
FAQ
Why were millstones so uniquely important that they could not be taken as a pledge?
Millstones were uniquely important because they were the indispensable tools for grinding grain into flour, which was the staple food for families in ancient Israel. In a subsistence agricultural society, daily bread was literally the staff of life. Without the ability to grind grain, a family could not prepare their daily meals, directly threatening their survival. The law recognized this fundamental necessity, distinguishing millstones from other possessions that could legitimately be taken as collateral. It was a matter of life and death, not merely a financial transaction.
Does this law mean that no collateral or pledges could ever be taken in ancient Israel?
No, this law does not prohibit all forms of collateral or pledges. The Deuteronomic code, and the Mosaic Law more broadly, permitted the taking of pledges for loans, as seen in passages like Deuteronomy 15:7-8. However, it placed strict ethical limitations on what could be taken and how it was handled. For instance, a poor man's cloak taken as a pledge had to be returned by sunset so he could sleep in it, as commanded in Exodus 22:26-27. The prohibition on millstones was specific because they represented the absolute minimum requirement for a family's daily sustenance. The underlying principle was to allow for necessary economic activity while simultaneously protecting the most vulnerable from destitution and preserving their fundamental right to life and livelihood.
Christ-Centered Fulfillment
Deuteronomy 24:6, with its profound concern for the daily sustenance and dignity of the vulnerable, finds its ultimate fulfillment and amplification in the person and teachings of Jesus Christ. Jesus consistently championed the cause of the poor, the marginalized, and the oppressed, embodying the very heart of God's compassionate justice. He taught His disciples to pray for "daily bread" in Matthew 6:11, underscoring the divine provision for our most basic needs, and famously declared Himself the "bread of life" in John 6:35, providing spiritual sustenance that transcends physical hunger. His parables, such as the Good Samaritan found in Luke 10:25-37, and His teachings on the Kingdom of God, consistently call for radical love, generosity, and a preferential option for the poor. The warning against taking a "man's life to pledge" powerfully foreshadows Christ's condemnation of greed and materialism in Luke 12:15, and His emphasis on serving the "least of these" as serving Him directly, as revealed in Matthew 25:31-46. In Christ, the principle of protecting livelihood is elevated to a call for holistic human flourishing, rooted in God's abundant provision and sacrificial love, culminating in His ultimate sacrifice to grant us eternal life and true, everlasting sustenance.