3. Economics of Yahweh’s people (14:22-15:23)
This section is tied together in various ways by the writer, reflecting a supreme concern for the care and maintenance of various classes of people in Israel. Economics was subordinate to concern for persons in the community. Shalom (peace) and righteousness were to characterize them. Social holiness was to characterize all relationships.
Dt 14:22-29 instructs Israel about the tithe and emphasizes the importance of the issue with an emphatic verbal construction ('assēr te 'assēr, v.22). Setting aside the tithe was not an option in Israel; it was needed to care for the Levites, the aliens (gērîm), the fatherless, and the widows. No better evangelistic witness based on the lifestyle of the community was ever devised. The regular yearly tithe (cf. Lev 27:30-33; Nu 18:21-32) was to be used to rejoice in fellowship before Yahweh at the place the Lord had chosen (cf. 2Co 9:7).
The instructions in 14:22-29 are framed by the inclusio in v.23, “so that you may learn to revere the Lord your God always,” and in v.29. The giving of the tithe is worth a double reward in these verses, one internal (fear of Yahweh) and the other external (increase of crops/produce).
In 15:1-11 the Lord sets out a plan for preserving the community in which the concept of an ethical and religiously based care of one another would never perish. Persons were favored over financial aggrandizement. In these eleven verses, “brother” ('aḥ) occurs six times and “neighbor” is mentioned (rē[a]') once. “Bless” occurs three times (vv.4, 6, 10). These key terms are important. They contain theological teaching of the Torah. Yahweh will bless Israel if they keep his commandments (vv.5-6); and he will bless them if they care for the poor (vv.7, 10).
The striking thing about this is that God blesses those who love (obey) him and who love one another-the two great commandments lifted up by Jesus and the apostles. A failure in either arena negates the integrity of the other.
Dt 15:7, 10 contains the Hebrew word for heart (cf. NIV), and in each case the attitude of the heart is potentially distorted (e.g., v.10—welô' yēra' leb̠āb̠ekâ). In an emphatic Hebrew construction the Israelite is commanded to be “openhanded” to his brother (vv.8, 11) True heart religion results when persons live according to the moral order placed before them by Yahweh’s Torah.
The next section (15:12-18) concerns the release of Hebrew slaves who have served their masters seven years. According to the extent to which Yahweh has blessed the master, the master is to bless the slaves with provisions when they leave. The ethical basis for this care was their enslavement in Egypt and the Lord’s rescue (v.15). Israel is to be like God, to imitate him in every aspect of life. Israel was to be to Yahweh like the slaves who chose to stay with their masters (v.16). The people were to serve their master willingly because they loved him; they were love slaves to him forever. They were to choose Yahweh on the basis of love.
Only the best is to be offered to God (15:21). Israel is to love Yahweh with all the heart, soul, and strength. There is to be perfect love for Yahweh. Vv.19-23 serve as an inclusio for the entire section since it deals with both a yearly event and fellowship and praise before Yahweh as did 14:22-27.