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Deuteronomy

About this book
Chapter 15

1 At the end of every seven years you must declare a cancellation of debts.⁠ 2 This is the nature of the cancellation: Every creditor must remit what he has loaned to another person;⁠ he must not force payment from his fellow Israelite, for it is to be recognized as “the Lord’s cancellation of debts.” 3 You may exact payment from a foreigner, but whatever your fellow Israelite owes you, you must remit. 4 However, there should not be any poor among you, for the Lord will surely bless you in the land that he is giving you as an inheritance, 5 if you carefully obey him by keeping all these commandments that I am giving you today. 6 For the Lord your God will bless you just as he has promised; you will lend to many nations but will not borrow from any, and you will rule over many nations but they will not rule over you. 7 If a fellow Israelite from one of your villages in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive to his impoverished condition.⁠ 8 Instead, you must be sure to open your hand to him and generously lend him whatever he needs. 9 Be careful lest you entertain the wicked thought that the seventh year, the year of cancellation of debts, has almost arrived, and your attitude be wrong toward your impoverished fellow Israelite and you do not lend him anything; he will cry out to the Lord against you,⁠ and you will be regarded as having sinned.⁠ 10 You must by all means lend to him and not be upset by doing it, for because of this the Lord your God will bless you in all your work and in everything you attempt. 11 There will never cease to be some poor people in the land; therefore, I am commanding you to make sure you open your hand to your fellow Israelites who are needy and poor in your land.⁠ 12 If your fellow Hebrew—whether male or female—is sold to you and serves you for six years, then in the seventh year you must let that servant go free.⁠ 13 If you set them free, you must not send them away empty-handed. 14 You must supply them generously from your flock, your threshing floor, and your winepress—as the Lord your God has blessed you, you must give to them. 15 Remember that you were a slave in the land of Egypt and the Lord your God redeemed you; therefore, I am commanding you to do this thing today. 16 However, if the servant says to you, “I do not want to leave you,” because he loves you and your household, since he is well off with you, 17 you shall take an awl and pierce a hole through his ear to the door. Then he will become your servant permanently (this applies to your female servant as well). 18 You should not consider it difficult to let him go free, for he will have served you for six years, twice the time of a hired worker; the Lord your God will bless you in everything you do. 19 You must set apart for the Lord your God every firstborn male born to your herds and flocks. You must not work the firstborn of your bulls or shear the firstborn of your flocks. 20 You and your household must eat them annually before the Lord your God in the place he chooses. 21 If one of them has any kind of blemish—lameness, blindness, or anything else—you may not offer it as a sacrifice to the Lord your God.⁠ 22 You may eat it in your villages, whether you are ritually impure or clean, just as you would eat a gazelle or an ibex. 23 However, you must not eat its blood; you must pour it out on the ground like water.

Texts in conversation

Compare Deuteronomy 15:21 and Malachi 1:8

Hebrew Bible

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Summary

Deuteronomy says animals with defects like lameness or blindness cannot be offered for sacrifice but may be eaten at home. Malachi criticizes priests for offering such animals and adds more examples, showing how earlier traditions developed over time.

Passages

Deuteronomy 15:21

Hebrew Bible
19 You must set apart for the Lord your God every firstborn male born to your herds and flocks. You must not work the firstborn of your bulls or shear the firstborn of your flocks. 20 You and your household must eat them annually before the Lord your God in the place he chooses. 21 If one of them has any kind of blemish—lameness, blindness, or anything else—you may not offer it as a sacrifice to the Lord your God. 22 You may eat it in your villages, whether you are ritually impure or clean, just as you would eat a gazelle or an ibex. 23 However, you must not eat its blood; you must pour it out on the ground like water.
750–400 BCE (scholarly estimate) Read in Deuteronomy

Malachi 1:8

Hebrew Bible
7 You are offering improper sacrifices on my altar, yet you ask, ‘How have we offended you?’ By treating the table of the Lord as if it is of no importance. 8 For when you offer blind animals as a sacrifice, is that not wrong? And when you offer the lame and sick, is that not wrong as well? Indeed, try offering them to your governor! Will he be pleased with you or show you favor?” asks the Lord of Heaven’s Armies. 9 “But now plead for God’s favor that he might be gracious to us.” “With this kind of offering in your hands, how can he be pleased with you?” asks the Lord of Heaven’s Armies. 10 “I wish that one of you would close the temple doors, so that you no longer would light useless fires on my altar. I am not pleased with you,” says the Lord of Heaven’s Armies, “and I will no longer accept an offering from you.
500–401 BCE (scholarly estimate) Read in Malachi

References

"... the “priests,” are brought in as the officials, who are primarily responsible for the cult. The decisive accusation seems to be that they accept animals for sacrifice that are not acceptable for this purpose. As Lena-Sofia Tiemeyer has phrased it: “the prophetic criticism in Malachi 1:8, 13–14 targets anew the priests’ negligence, this time accusing them of insufficient care for God’s cult to ensure that the sacrificial animals fitted the prescribed regulations.” The final judgment, whether the quality of an animal matches the obligatory rules, was indeed the genuine task of the priests. As a consequence, the priests are rightly being held responsible. A reason why blemished animals should be excluded is not given. One has the impression that the speaker does not need to give a reason, because this norm is a stipulation included in the Torah and therefore needs no further explanation or motivation. And indeed, two passages are usually identified to which the prophet seems to allude: Deuteronomy 15:19–23 and Leviticus 22:17–25. Because Leviticus 22:22 enumerates more criteria than Deuteronomy 15, it is quite obvious that it presupposes Deuteronomy 15 and expands its shorter list. Malachi 1:8 also expands the list with the word “weak, ill.” In addition, as Malachi does need a stipulation upon which to build its argument, it must at least presuppose Deuteronomy 15 ..."
Aaron Schart, “Cult and Priests in Malachi 1:6-2:9,” in Priests and Cults in the Book of the Twelve, ed. Lena-Sofia Tiemeyer, ANEM 14 (Atlanta: SBL, 2016), 213–234.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Deuteronomy 15:21 and Malachi 1:8

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