Deut 24, 14-15 You shall not defraud a poor servant

(Deut 24, 14-15) You shall not defraud a poor servant

[14] You shall not defraud a poor and needy hired servant, whether he be one of your own countrymen or one of the aliens who live in your communities. [15] You shall pay him each day's wages before sundown on the day itself, since he is poor and looks forward to them. Otherwise he will cry to the LORD against you, and you will be held guilty.

(CCC 1867) The catechetical tradition also recalls that there are "sins that cry to heaven": the blood of Abel (Cf. Gen 4:10), the sin of the Sodomites (Cf. Gen 18:20; 19:13), the cry of the people oppressed in Egypt (Cf. Ex 3:7-10), the cry of the foreigner, the widow, and the orphan (Cf. Ex 20:20-22), injustice to the wage earner (Cf. Deut 24:14-15; Jas 5:4). (CCC 2434) A just wage is the legitimate fruit of work. To refuse or withhold it can be a grave injustice (Cf. Lev 19:13; Deut 24:14-15; Jas 5:4). In determining fair pay both the needs and the contributions of each person must be taken into account. "Remuneration for work should guarantee man the opportunity to provide a dignified livelihood for himself and his family on the material, social, cultural and spiritual level, taking into account the role and the productivity of each, the state of the business, and the common good" (GS 67 § 2). Agreement between the parties is not sufficient to justify morally the amount to be received in wages.

Deut 24, 1 He writes out a bill of divorce

Deuteronomy 24 (chosen pages)

(Deut 24, 1) He writes out a bill of divorce

[1] When a man, after marrying a woman and having relations with her, is later displeased with her because he finds in her something indecent, and therefore he writes out a bill of divorce and hands it to her, thus dismissing her from his house:

(CCC 1610) Moral conscience concerning the unity and indissolubility of marriage developed under the pedagogy of the old law. In the Old Testament the polygamy of patriarchs and kings is not yet explicitly rejected. Nevertheless, the law given to Moses aims at protecting the wife from arbitrary domination by the husband, even though according to the Lord's words it still carries traces of man's "hardness of heart" which was the reason Moses permitted men to divorce their wives (Cf. Mt 19:8; Deut 24:1). (CCC 1611) Seeing God's covenant with Israel in the image of exclusive and faithful married love, the prophets prepared the Chosen People's conscience for a deepened understanding of the unity and indissolubility of marriage (Cf. Hos 1-3; Isa 54; 62; Jer 2-3; 31; Ezek 16; 23; Mal 2:13-17). The books of Ruth and Tobit bear moving witness to an elevated sense of marriage and to the fidelity and tenderness of spouses. Tradition has always seen in the Song of Solomon a unique expression of human love, a pure reflection of God's love - a love "strong as death" that "many waters cannot quench" (Song 8:6-7).

Deut 18, 10-11 Not be found among you fortune-teller

Deuteronomy 18 (chosen pages)

(Deut 18, 10-11) Not be found among you fortune-teller

[10] Let there not be found among you anyone who immolates his son or daughter in the fire, nor a fortune-teller, soothsayer, charmer, diviner, [11] or caster of spells, nor one who consults ghosts and spirits or seeks oracles from the dead.

(CCC 2116) All forms of divination are to be rejected: recourse to Satan or demons, conjuring up the dead or other practices falsely supposed to "unveil" the future (Cf. Deut 18:10; Jer 29:8). Consulting horoscopes, astrology, palm reading, interpretation of omens and lots, the phenomena of clairvoyance, and recourse to mediums all conceal a desire for power over time, history, and, in the last analysis, other human beings, as well as a wish to conciliate hidden powers. They contradict the honor, respect, and loving fear that we owe to God alone. (CCC 2117) All practices of magic or sorcery, by which one attempts to tame occult powers, so as to place them at one's service and have a supernatural power over others - even if this were for the sake of restoring their health - are gravely contrary to the virtue of religion. These practices are even more to be condemned when accompanied by the intention of harming someone, or when they have recourse to the intervention of demons. Wearing charms is also reprehensible. Spiritism often implies divination or magical practices; the Church for her part warns the faithful against it. Recourse to so-called traditional cures does not justify either the invocation of evil powers or the exploitation of another's credulity.

Deut 15, 11 Open your hand to your poor kinsman

Deuteronomy 15 (chosen pages)

(Deut 15, 11) Open your hand to your poor kinsman

[11] The needy will never be lacking in the land; that is why I command you to open your hand to your poor and needy kinsman in your country.

(CCC 2449) Beginning with the Old Testament, all kinds of juridical measures (the jubilee year of forgiveness of debts, prohibition of loans at interest and the keeping of collateral, the obligation to tithe, the daily payment of the day-laborer, the right to glean vines and fields) answer the exhortation of Deuteronomy: "For the poor will never cease out of the land; therefore I command you, 'You shall open wide your hand to your brother, to the needy and to the poor in the land'" (Deut 15:11). Jesus makes these words his own: "The poor you always have with you, but you do not always have me" (Jn 12:8). In so doing he does not soften the vehemence of former oracles against "buying the poor for silver and the needy for a pair of sandals…," but invites us to recognize his own presence in the poor who are his brethren (Am 8:6; cf. Mt 25:40): When her mother reproached her for caring for the poor and the sick at home, St. Rose of Lima said to her: "When we serve the poor and the sick, we serve Jesus. We must not fail to help our neighbors, because in them we serve Jesus (P. Hansen, Vita mirabilis (Louvain, 1668).

Deut 14,1-2 You are children of the LORD, your God

Deuteronomy 14 (chosen pages)

(Deut 14,1-2) You are children of the LORD, your God

[1] You are children of the LORD, your God. You shall not gash yourselves nor shave the hair above your foreheads for the dead. [2] For you are a people sacred to the LORD, your God, who has chosen you from all the nations on the face of the earth to be a people peculiarly his own.

(CCC 441) In the Old Testament, "son of God" is a title given to the angels, the Chosen People, the children of Israel, and their kings (Cf. Dt 14:1; (LXX) 32:8; Job 1:6; Ex 4:22; Hos 2:1; 11:1; Jer 3:19; Sir 36:11; Wis 18:13; 2 Sam 7:14; Ps 82:6). It signifies an adoptive sonship that establishes a relationship of particular intimacy between God and his creature. When the promised Messiah-King is called "son of God", it does not necessarily imply that he was more than human, according to the literal meaning of these texts. Those who called Jesus "son of God", as the Messiah of Israel, perhaps meant nothing more than this (Cf. 1 Chr 17:13; Ps 2:7; Mt 27:54; Lk 23:47).

Deut 11, 14 I will give the seasonal rain to your land

Deuteronomy 11 (chosen pages)

(Deut 11, 14) I will give the seasonal rain to your land

[14] I will give the seasonal rain to your land, the early rain and the late rain, that you may have your grain, wine and oil to gather in;

(CCC 1293) In treating the rite of Confirmation, it is fitting to consider the sign of anointing and what it signifies and imprints: a spiritual seal. Anointing, in Biblical and other ancient symbolism, is rich in meaning: oil is a sign of abundance and joy (Cf. Deut 11:14; Pss 23:5; 104:15); it cleanses (anointing before and after a bath) and limbers (the anointing of athletes and wrestlers); oil is a sign of healing, since it is soothing to bruises and wounds (Cf. Isa 1:6; Lk 10:34); and it makes radiant with beauty, health, and strength.

Deut 10, 15 In his love for your fathers

(Deut 10, 15) In his love for your fathers

[15] Yet in his love for your fathers the LORD was so attached to them as to choose you, their descendants, in preference to all other peoples, as indeed he has now done.

(CCC 218) In the course of its history, Israel was able to discover that God had only one reason to reveal himself to them, a single motive for choosing them from among all peoples as his special possession: his sheer gratuitous love (Cf. Deut 4:37; 7:8; 10:15). And thanks to the prophets Israel understood that it was again out of love that God never stopped saving them and pardoning their unfaithfulness and sins (Cf. Isa 43:1-7; Hos 2).

Deut 10, 4 The LORD then wrote the ten commandments

Deuteronomy 10 (chosen pages)

(Deut 10, 4) The LORD then wrote the ten commandments

[4] The LORD then wrote on them, as he had written before, the ten commandments which he spoke to you on the mountain from the midst of the fire on the day of the assembly. After the LORD had given them to me,

(CCC 2056) The word "Decalogue" means literally "ten words" (Rom Ex 34:28; Deut 4:13; 10:4). God revealed these "ten words" to his people on the holy mountain. They were written "with the finger of God" (Ex 31:18; Deut 5:22), unlike the other commandments written by Moses (Cf. Deut 31:9-24). They are pre-eminently the words of God. They are handed on to us in the books of Exodus (Cf. Ex 20:1-17) and Deuteronomy (Cf. Deut 5:6-22). Beginning with the Old Testament, the sacred books refer to the "ten words" (Cf. for example Hos 4:2; Jer 7:9; Ezek 18:5-9), but it is in the New Covenant in Jesus Christ that their full meaning will be revealed.

Deut 8, 3 Not by bread alone does man live

Deuteronomy 8 (chosen pages)

(Deut 8, 3) Not by bread alone does man live

[3] He therefore let you be afflicted with hunger, and then fed you with manna, a food unknown to you and your fathers, in order to show you that not by bread alone does man live, but by every word that comes forth from the mouth of the LORD.

(CCC 1334) In the Old Covenant bread and wine were offered in sacrifice among the first fruits of the earth as a sign of grateful acknowledgment to the Creator. But they also received a new significance in the context of the Exodus: the unleavened bread that Israel eats every year at Passover commemorates the haste of the departure that liberated them from Egypt; the remembrance of the manna in the desert will always recall to Israel that it lives by the bread of the Word of God (Cf. Deut 8:3); their daily bread is the fruit of the promised land, the pledge of God's faithfulness to his promises. The "cup of blessing" (1 Cor 10:16) at the end of the Jewish Passover meal adds to the festive joy of wine an eschatological dimension: the messianic expectation of the rebuilding of Jerusalem. When Jesus instituted the Eucharist, he gave a new and definitive meaning to the blessing of the bread and the cup. (CCC 2835) This petition, with the responsibility it involves, also applies to another hunger from which men are perishing: "Man does not live by bread alone, but… by every word that proceeds from the mouth of God" (Deut 8:3; Mt 4:4), that is, by the Word he speaks and the Spirit he breathes forth. Christians must make every effort "to proclaim the good news to the poor." There is a famine on earth, "not a famine of bread, nor a thirst for water, but of hearing the words of the LORD" (Am 8:11). For this reason the specifically Christian sense of this fourth petition concerns the Bread of Life: the Word of God accepted in faith, the Body of Christ received in the Eucharist (Cf. Jn 6:26-58).

Deut 7, 9 Your God, is God indeed, the faithful God

(Deut 7, 9) Your God, is God indeed, the faithful God

[9] Understand, then, that the LORD, your God, is God indeed, the faithful God who keeps his merciful covenant down to the thousandth generation toward those who love him and keep his commandments,

(CCC 215) "The sum of your word is truth; and every one of your righteous ordinances endures forever" (Ps 119:160) "and now, O LORD God, you are God, and your words are true" (2 Sam 7:28); this is why God's promises always come true (Cf. Dt 7:9). God is Truth itself, whose words cannot deceive. This is why one can abandon oneself in full trust to the truth and faithfulness of his word in all things. The beginning of sin and of man's fall was due to a lie of the tempter who induced doubt of God's word, kindness and faithfulness.

Deut 7, 8 Because the LORD loved you

(Deut 7, 8) Because the LORD loved you

[8] It was because the LORD loved you and because of his fidelity to the oath he had sworn to your fathers, that he brought you out with his strong hand from the place of slavery, and ransomed you from the hand of Pharaoh, king of Egypt.

(CCC 218) In the course of its history, Israel was able to discover that God had only one reason to reveal himself to them, a single motive for choosing them from among all peoples as his special possession: his sheer gratuitous love (Cf. Deut 4:37; 7:8; 10:15). And thanks to the prophets Israel understood that it was again out of love that God never stopped saving them and pardoning their unfaithfulness and sins (Cf. Isa 43:1-7; Hos 2). (CCC 219) God's love for Israel is compared to a father's love for his son. His love for his people is stronger than a mother's for her children. God loves his people more than a bridegroom his beloved; his love will be victorious over even the worst infidelities and will extend to his most precious gift: "God so loved the world that he gave his only Son"(Jn 3:16; cf. Hos 11:1; Isa 49:14-15; 62 :4-5; Ezek 16; Hos 11).

Deut 7, 6 You are a people sacred to the LORD

Deuteronomy 7 (chosen pages)

(Deut 7, 6) You are a people sacred to the LORD

[6] For you are a people sacred to the LORD, your God; he has chosen you from all the nations on the face of the earth to be a people peculiarly his own.

(CCC 762) The remote preparation for this gathering together of the People of God begins when he calls Abraham and promises that he will become the father of a great people (Cf. Gen 12:2; 15:5-6). Its immediate preparation begins with Israel's election as the People of God. By this election, Israel is to be the sign of the future gathering of all nations (Cf. Ex 19:5-6; Deut 7:6; Isa 2:2-5; Mic 4:1-4). But the prophets accuse Israel of breaking the covenant and behaving like a prostitute. They announce a new and eternal covenant. "Christ instituted this New Covenant" (LG 9; cf. Hos 1; Isa 1:2-4; Jer 2; 31:31-34; Isa 55:3).

Deut 6, 16 You shall not put the LORD to the test

(Deut 6, 16) You shall not put the LORD to the test

[16] You shall not put the LORD, your God, to the test, as you did at Massah.

(CCC 2119) Tempting God consists in putting his goodness and almighty power to the test by word or deed. Thus Satan tried to induce Jesus to throw himself down from the Temple and, by this gesture, force God to act (Cf. Lk 4:9). Jesus opposed Satan with the word of God: "You shall not put the LORD your God to the test" (Deut 6:16). The challenge contained in such tempting of God wounds the respect and trust we owe our Creator and Lord. It always harbors doubt about his love, his providence, and his power (Cf. 1 Cor 10:9; Ex 17:2-7; Ps 95:9).

Deut 6, 13-14 You shall not follow other gods

(Deut 6, 13-14) You shall not follow other gods

[13] The LORD, your God, shall you fear; him shall you serve, and by his name shall you swear. [14] You shall not follow other gods, such as those of the surrounding nations,

(CCC 2096) Adoration is the first act of the virtue of religion. To adore God is to acknowledge him as God, as the Creator and Savior, the Lord and Master of everything that exists, as infinite and merciful Love. "You shall worship the Lord your God, and him only shall you serve," says Jesus, citing Deuteronomy (Lk 4:8; Cf. Deut 6:13). (CCC 2150) The second commandment forbids false oaths. Taking an oath or swearing is to take God as witness to what one affirms. It is to invoke the divine truthfulness as a pledge of one's own truthfulness. An oath engages the Lord's name. "You shall fear the LORD your God; you shall serve him, and swear by his name" (Deut 6:13). (CCC 2084) God makes himself known by recalling his all-powerful loving, and liberating action in the history of the one he addresses: "I brought you out of the land of Egypt, out of the house of bondage." The first word contains the first commandment of the Law: "You shall fear the LORD your God; you shall serve him.... You shall not go after other gods" (Deut 6:13-14). God's first call and just demand is that man accept him and worship him.

Deut 6, 5 You shall love the LORD, your God

(Deut 6, 5) You shall love the LORD, your God

[5] Therefore, you shall love the LORD, your God, with all your heart, and with all your soul, and with all your strength.

(CCC 2083) Jesus summed up man's duties toward God in this saying: "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind" (Mt 22:37; cf. Lk 10:27:"… And with all your strength"). This immediately echoes the solemn call: "Hear, O Israel: the LORD our God is one LORD" (Deut 6:4). God has loved us first. The love of the One God is recalled in the first of the "ten words." the commandments then make explicit the response of love that man is called to give to his God. (CCC 368) The spiritual tradition of the Church also emphasizes the heart, in the biblical sense of the depths of one's being, where the person decides for or against God (Cf. Jer 31:33; Dt 6:5; 29:3; Isa 29:13; Ezek 36:26; Mt 6:21; Lk 8:15; Rom 5:5). (CCC 2055) When someone asks him, "Which commandment in the Law is the greatest?" (Mt 22:36) Jesus replies: "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the greatest and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments hang all the Law and the prophets" (Mt 22:37-40; cf. Deut 6:5; Lev 19:18). The Decalogue must be interpreted in light of this twofold yet single commandment of love, the fullness of the Law: The commandments: "You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet," and any other commandment, are summed up in this sentence: "You shall love your neighbor as yourself." Love does no wrong to a neighbor; therefore love is the fulfilling of the law (Rom 13:9-10).