Deuteronomy 24:6

Deu 24:6 No man shall take the nether or the upper millstone to pledge: for he taketh [a man’s] life to pledge.

Ver. 6. A man’s life.] That is, his livelihood. A poor man in his house is like a snail in his shell, crush that and you kill him. See Luk 8:43 Mar 12:44. All her life, ολον του βιον, that is, all her living.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Deu_24:6

No man shall take the nether or the upper millstone to pledge.

The law respecting millstones

The Jewish law was important to that people as their national code. Its enactments were wisely adapted to their condition and the land they inhabited, and were calculated to secure their prosperity. But these considerations alone would not have justified its adoption in the Word of God. The Divine mind aims at higher objects than those which are included in this worlds prosperity. Who can imagine, with a worthy idea of infinite wisdom, the laws of this and the two foregoing chapters to have come from God, unless besides the letter in which they served the Jews, they have some deeper import by which they can give wisdom to Christians? Before proceeding further with the subject before us, let me remind you of that most important fact, which is equally true in vegetable growth and in the growth of religion, that all progress is gradual. It is first the blade, then the ear, and then the full corn in the ear. But corn, before it is fit for human food, must be brought to the mill and ground; and this operation is more especially connected with the subject before us.

I. The use of grinding is two fold: first, the separation of the husk and less nutritious portion from the richer interior substance of the corn; and secondly, the trituration and pulverising, which reduces the grain to flour and thus presents it fully prepared for the sustentation of man. Both these essential services are done by the mill. In ancient times each family had its own mill, and the flour for daily use was ground each day. The mill was composed of two circular flat stones; one the upper, the other the lower. In the upper one there was a hole, in which a wooden handle was fixed, by which it was made to go round. The persons grinding sat to their work, and frequently when women did it there would be two, and one passed the handle round to the other, and so the work went on. To this our blessed Lord alludes when He says, at the end of the Church, meant by the end of the age, or world: Two women shall be grinding at the mill, the one shall be taken and the other left (Mat_24:41). These circumstances all guide us to the correspondence. Corn corresponds to the good in life to which truth leads. The virtues which our views of religion open up to us are a harvest of graces; but, as general principles, they are not quite ready for daily use. They require to be rationally investigated, to be stripped of the forms in which we learned them, and to be accommodated to our own wants and circumstances. This is one of the works of the rational faculty in man. In this respect it is a spiritual mill. To know and understand the truth, that we may love and practise it, this is the spirit in which to read and hear the Word. The wisdom we understand enters into the mind, the wisdom we love enters into the heart. The opening of Thy words giveth light, it giveth understanding unto the simple (Psa_119:130). The words which remain in the memory, and do not enter the intellect, leave us, and have left the world, unenlightened and unedified. The grand use of the rational faculty, then, as a spiritual mill is evident. May we never surrender it, or barter it away. But the mill had two stones, an upper and a nether millstone. Stones represent truths of doctrine, especially in relation to the firmness they afford as a foundation and a defensive wall to our faith. In this sense stones are constantly employed in the Word (Isa_28:16; Mat_7:24-25; Luk_20:17; 1Pe_2:5). The two stones of which the mill consists represent the two grand truths into which the whole Word divides itself: those which teach love to God and love to man. The upper stone is the symbol of the first and great commandment. Our Lord refers to this when answering the question, Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind (Mat_22:36-38). The two tables of stone, upon which the Ten Commandments, the first and the essential principles of all the Divine Word, were written, were intended to represent the same two-fold division of all heavenly lessons. The mill, then, with its two stones, represents the rational faculty when it is furnished with these two grand truths. With these two universal principles it can do, and is intended to do, the utmost service to man. Everything that enters the mind should be submitted to its inspection and action. Whatever is taught in relation to God which is inconsistent with love to God and love to man should be rejected; whatever is in harmony with both should be received. All that love would do God will do, for God is love; all that love would reject, God will reject, for God is love. So in relation to man. Our duty in all things is to measure our conduct by the great law, Whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets (Mat_7:12). Such is the spiritual mill, and such is its operation. What a wide field of use it has; and how essential is that use! To try to sift, to discriminate, to adapt all that we learn, so that fallacy and mere appearance may be rejected, and only what is really conducive to salvation and blessing be retained: What is the chaff to the wheat? saith the Lord.

II. With this view of the important objects and indispensable character of the millstones, seen in their correspondence, we shall be prepared to see in spiritual light the reason of the command in our text: No man shall take the nether or the upper millstone to pledge: for he taketh a mans life to pledge. The rational faculty, and its two grand essential principles, must never be parted with, nor even be placed in abeyance. Oh! that this great truth that we ought never to suspend, never to forego the use of this grand principle, our rational faculty, were engraven on every heart. In this sublime portion of our nature the essential means of manhood reside. He will never become a man who never thoughtfully dares to reason for himself; who never strives to penetrate the appearances of things, and see with a single eye Divine realities. Here is the judgment seat for each mind. How poor a being he becomes who fears to use this glorious capability, let degenerate millions answer. He has not the fixed instincts of brutes and their obedience to the laws of their order, and while he is born with debased affections, he does not use this grand means of rising forever higher. Without that we cannot free ourselves from our own passions and prejudices, much less from the domination of other men. Without that we cannot rise to the freedom of citizens of heaven. We are things, not men. Let, then, no man take your mill; it is your life. But neither the lower nor the upper millstone must be taken. The two grand essential truths, upon which all others hang, must neither of them be given up. Whatever is not in harmony with them ought not to be received. Whatever is unworthy of our love to God, whatever would lessen our love to man, should be rejected at once. How great a source of elevation should we constantly have, if in all our hearing and reading we should bring our spiritual corn to the mill, furnished with these spiritual stones!

III. Finally, let me earnestly impress upon you all the importance of using the mill. There is no possibility of true manhood being attained without a conscientious use of reason in receiving the things of God. Have no fear in employing the glorious faculties Divine mercy has blessed you with Oh! that men would, rise manfully to the dignity of their, high character as rational and immortal beings capable of reserving the truth, judging of it, loving it, and making it their own by practice. Reject every attempt to place this heavenly mill in pledge, for it is your real manhood, your life, that is wished to be taken, when you are told to forego the use of your reason. Above all, let us see well that our mill is ever, in good condition, the nether and the upper stones. Let us receive no instruction that is inconsistent with love to our neighbour, the spiritual nether millstone. Let no sectarian sentiments, no idea that heaven was made just for this small party who think with us, or that gain our assent. Let us unite with men of love and virtue, of every name, assured that of such is the kingdom of heaven. Let not the upper millstone go into pledge. Let us unceasingly try every sentiment proposed to us as true by the great supreme law of love to God above all things. (J. Bayley, Ph. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Deu 24:6. Millstone — Used in their hand-mills. Under this he understands all other things necessary to get a livelihood, the taking away whereof is against the laws both of charity and prudence, seeing by those things alone he can be enabled both to subsist and to pay his debts. Life — His livelihood, the necessary support of his life.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Various Prohibitions. - Deu 24:6. "No man shall take in pledge the handmill and millstone, for he (who does this) is pawning life." רחים, the handmill; רכב, lit., the runner, i.e., the upper millstone. Neither the whole mill nor the upper millstone was to be asked for as a pledge, by which the mill would be rendered useless, since the handmill was indispensable for preparing the daily food for the house; so that whoever took them away injured life itself, by withdrawing what was indispensable to the preservation of life. The mill is mentioned as one specimen of articles of this kind, like the clothing in Exo 22:25-26, which served the poor man as bed-clothes also. Breaches of this commandment are reproved in Amo 2:8; Job 22:6; Pro 20:16; Pro 22:27; Pro 27:13.

Deu 24:7-9

Repetition of the law against man-stealing (Exo 21:16). - Deu 24:8, Deu 24:9. The command, "Take heed by the plague of leprosy to observe diligently and to do according to all that the priests teach thee," etc., does not mean, that when they saw signs of leprosy they were to be upon their guard, to observe everything that the priests directed them, as Knobel and many others suppose. For, in the first place, the reference to the punishment of Miriam with leprosy is by no means appropriate to such a thought as this, since Miriam did not act in opposition to the priests after she had been smitten with leprosy, but brought leprosy upon herself as a punishment, by her rebellion against Moses (Num 12:10.). And in the second place, this view cannot be reconciled with בּנגע השּׁמר, since השּׁמר with בּ, either to be upon one's guard against (before) anything (Sa2 20:10), or when taken in connection with בּנפשׁ, to beware by the soul, i.e., for the sake of the worth of the soul (Jer 17:21). The thought here, therefore, is, "Be on thy guard because of the plague of leprosy," i.e., that thou dost not get it, have to bear it, as the reward for thy rebellion against what the priests teach according to the commandment of the Lord. "Watch diligently, that thou do not incur the plague of leprosy" (Vulgate); or, "that thou do not sin, so as to be punished with leprosy" (J. H. Michaelis).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

24:6 the owner uses it to make a living (literally it is his life): Without his tool, the owner of the millstone might perish. The law imposed a limit on what could secure a loan. The millstone probably represents any means by which an individual made his living.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Not anything whereby a man getteth his living.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

No man shall take the nether or the upper millstone to pledge--The "upper" stone being concave, covers the "nether" like a lid; and it has a small aperture, through which the corn is poured, as well as a handle by which it is turned. The propriety of the law was founded on the custom of grinding corn every morning for daily consumption. If either of the stones, therefore, which composed the handmill was wanting, a person would be deprived of his necessary provision.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. The nether or the upper mill-stone] Small hand-mills which can be worked by a single person were formerly in use among the Jews, and are still used in many parts of the East. As therefore the day's meal was generally ground for each day, they keeping no stock beforehand, hence they were forbidden to take either of the stones to pledge, because in such a case the family must be without bread. On this account the text terms the millstone the man's life.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(6) The nether or the upper millstone.—Literally, the two millstones, or even the upper one.

A man’s life.—Literally, a soul. This word connects the two verses (6, 7).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. Mill or Upper Millstone not to be taken in Pledge. This would be to pledge life itself. Milling (as largely still in Palestine) was mainly domestic, the first indispensable duty of the day; the sound of the millstones as sure a sign of a living family as the light of the candle (Jer_25:10, Rev_18:22; see Jerus. i. 375 f.). The mill, like the Western ‘quern,’ consisted of two stones, as the dual form of the Heb. name indicates (reḥaim, cp. Ar. raḥâ, Baldensperger, PEFQ, 1904, 263), of which the upper, Heb. rçkeb, rider, LXX ἐπιμύλιον, was the lighter and more easily lifted (Jdg_9:53).

This law is peculiar to D, and related to the next but two (10–13), which however is in the direct form of address, as this is not, and uses ‘abat for pledge instead of ḥabal (lit. bind) as here. The position of the law is natural after the previous one. In Israel, lands, houses and children were mortgaged (Neh_5:3; Neh_5:5), in Babylonia and Assyria slaves, lands and houses (Johns, op. cit. ch. 24). Of such pledges there is nothing in D, but note the next law. ‘The ancient Common Law of England provides that no man be distrained by the utensils or instruments of his trade or profession … Cook (sic), I Inst., fo. 47.’ (M. Henry.)

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

No man shall take the nether or the upper millstone to pledge,.... The first word being of the dual number takes in both stones, wherefore Vatablus renders the words,"ye shall not take for a pledge both the millstones, nor indeed the uppermost;''which is the least; so far should they be from taking both, that they were not allowed to take the uppermost, which was the shortest, meanest, and lightest; and indeed if anyone of them was taken, the other became useless, so that neither was to be taken:

for he taketh a man's life to pledge; or with which his life is supported, and the life of his family; for if he has corn to supply them with, yet if his mill or millstones are pawned, he cannot grind his corn, and so he and his family must starve: and in those times and countries they did, as the Arabs do to this day, as Dr. Shaw (d) relates,"most families grind their wheat and barley at home, having two portable millstones for that purpose; the uppermost whereof is turned round by a small handle of wood or iron, that is placed in the rim;''and these millstones being portable, might be the more easily taken for pledges, which is here forbidden, for the above reason; and this takes in any other thing whatever, on which a man's living depends, or by which he gets his bread (e).

(d) Travels, p. 231. Edit. 2. (e) Misn. Bava Metzia, c. 9. sect. 13.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Compare Exo 22:25-26.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Life, or the means of supporting himself. (Haydock) --- The upper millstone was deemed the lest necessary. In more ancient times it was customary to dry the wheat by fire, and afterwards to pound it in a mortar. Then millstones were invented, which slaves of the meanest condition had to turn. Pliny ([Natural History?] xviii. 10,) mentions, that some few water-mills were used in his time. But this useful invention had been neglected, till Belisarius restored it again in the fifth century, when he was besieged in Rome by the Goths. (Procopius) --- Jonathan, and the paraphrast of Jerusalem, explain this quite in a different sense: "Thou shalt not use any enchantment for the consummation of marriage, since it would be to destroy the lives of the children to be born."

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The nether or the upper millstone, used in their handmills; of which see Exo 11:5; Num 11:8; Jer 25:10. Under this one kind he understands all other things necessary to get a livelihood, the taking away whereof is against the laws both of charity and prudence, seeing by those things alone he can be enabled both to subsist and to pay his debts.

A man’s life, i.e. his livelihood, or the necessary supports of his life.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. No man shall take the… millstone to pledge — The handmill of the people consisted of two stones. It was necessary for preparing the ordinary food of the family, and was therefore exempt from execution for debt. Comp. Exo_22:25-26.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 6-14. Various prohibitions.

No man shall take the nether or the upper millstone to pledge; rather, the hand mill and the upper millstone (literally, the rider) shall not be taken (literally, one shall not take) in pledge. Neither the mill itself nor the upper millstone, the removal of which would render the mill useless, was to be taken. The upper millstone is still called the rider by the Arabs (Hebrew reehebh, Arabic rekkab). For he taketh a man"s life to pledge; or for (thereby) life itself is pledged; if a man were deprived of that by which food for the sustaining of life could be prepared, his life itself would be imperiled. (cf. Job_22:6; Pro_22:27; Amo_2:8)

Vers. 6-22. Neighborly love and good will to be cultivated in detail.

One golden thread runs through all the varied precepts of this chapter. They are most interesting illustrations, one and all, of the spirit of humanity and of far-reaching wisdom which pervades the Mosaic Law. The following heading include the gist of the several injunctions here given, and show also their relation to each other.

1. Man"s "inhumanity to man" is sternly restrained. No Israelite, however poor, is to be kidnapped and sold into foreign slavery (ver. 7).

2. No one might be deprived of the machinery, tools, or implements on the use of which his daily bread depended, for a pledge (ver. 6). It is doubtless to this humane regulation that we owe the ancient common law of this realm, that no man shall be distrained of the necessaries of his trade or profession as long as there are other things on which the distraint can be made.

3. A man"s house is to be his castle. No one may enter it, even to fetch a pledge (vers. 10, 11). The exception to this is in the case of leprosy, in which instance the priest had a right to enter a man"s house to see into the state of things, i.e. home is to be inviolable save where the public security demands it otherwise. Hence a special caution is given to avoid anything which might bring such a plague upon them. The case of Miriam should be before their eyes (vers. 8, 9).

4. If the poor man has pledged that in which he needs to sleep, it is to be restored to him before sundown (ver. 13).

5. Hired servants were not to be oppressed, but were to have fair and even generous treatment (vers. 14, 15).

6. The spirit of the checks upon blood-revenge, which are found in connection with the cities of refuge (see Homily thereon), is never to be violated, and no one is to suffer any civil penalty on account of another"s sin. Justice is to operate always (ver. 16).

7. No advantage is ever to be taken of the stranger, the fatherless, and the widow. They who are deprived of earthly helpers on whom they might lean are to find their safeguard in the sentiments of honor and benevolence which pervade the people (vers. 17, 18).

8. Not only is no wrong to be done to them, but their aid and comfort are to be specially studied, in the time of harvest, and in the gathering in of the olive and the grape (vers. 19-22).

9. The reason for such cultivation of kindness to others is that God had been kind to them (vers. 18, 22).

I The requirements of God in the social relations of life are righteousness, justice, mercy, love, and good will to all.

II God has fenced round the poor, the weak, the widow, and the fatherless with a special guard.

III A wrong done by man to man is sin against God.

IV The inspiring motive for our showing love to others is the love of God to us. (cf. Mic_6:8, Mic_6:9)

Vers. 6-15. The treatment of the poor.

The helplessness and dependence of the poor expose them to much harsh treatment. The poor man has, however, his Friend and Judge in God, whose Law here steps in for his protection. It ordains

I THAT THE NECESSARIES OF LIFE ARE NOT TO BE TAKEN FROM HIM. The millstone (ver. 6). His raiment, which if taken in pledge is to be restored by nightfall (vers. 12, 13). These are considerate provisions. It is the excess of cruelty to press law against a man to the extent of depriving him of the necessaries of life. This would apply to needful clothing, to a bed, to cooking utensils, to the tools by which he earns his bread. It is nearly as bad to receive and keep these things in pledge or pawn. Help, free and ungrudging, should be forthcoming to all honest persons in need, without driving them to such straits. If men will not work, neither should they eat, (2Th_3:10) but while this may be a reason for refusing to support them in their indolence, it can be no reason for helping them to strip themselves of the necessaries of their existence. Instead of taking a man"s tools from him, he should rather he encouraged to retain and ply them, "working with his hands the thing that is good," that he may both support himself and "have to give to him that needeth". (Eph_4:28)

II THAT HIS PERSONAL FREEDOM IS TO BE RESPECTED. (Ver. 7.) No strong or rich neighbor was to be allowed to steal, enslave, or sell him. The stealing of a man was punishable with death. And the spirit of the Law carries us beyond its letter. It requires that we respect the poor man"s freedom in all the relations of his life. Whatever the degree of his dependence, it does not entitle another to force his convictions, or do aught that would interfere with the exercise of his rights as man or citizen. Yet how often is compulsion and intimidation applied to those in dependent situations to compel them to act, not as their consciences approve, but as their superiors desire! He who takes advantage of a man"s weakness to do anything of the kind is a "man-stealer" in principle and at heart.

III THAT HIS DWELLING IS NOT TO BE INVADED. (Vers. 10, 11.) The fine sense of justice, the delicacy of feeling, in these precepts, is certainly remarkable. The poor man"s house is to be as sacred from invasion as the house of the wealthy. Even his creditor is to wait outside, and let the man fetch as his pledge what he can best spare. We are taught a lesson of respect for the domiciliary and proprietary rights of the poor. Many act as if the homes of the poor were not entitled to have their privacy respected in the same way as the homes of the rich, The Law of God teaches otherwise. We owe it to God, and we owe it to the humanity which is in our poorer brethren as well as in us, that we treat them and their belongings with precisely the same amount of respect that we would show to persons in a better social position.

IV THAT HIS WAGES ARE TO BE PAID WITH REGULARITY. (Vers. 14, 15.) Every day, the text says, and in the East this was necessary. During the Indian famines it was found that the persons engaged on the relief works had to be paid in this manner. Great suffering was sometimes experienced from the neglect of the rule. The law extends to hired service of all kinds, and enjoins in principle regularity in payment of wages. A like principle applies to the payment of tradesmen"s accounts. We have heard tradesmen complain bitterly of the inconvenience to which they were subjected from the singular want of consideration displayed by wealthy families in this particular. Accounts are allowed to run on, and payment is withheld, not from want of ability to pay, but from sheer indolence and carelessness in attending to such matters. While to crave payment would, on the tradesman"s part, mean the forfeiture of custom. J.O.

Vers. 6, 10-13. Prohibited Pledges.

Wealth is power; in every nation we need the safeguards of law to prevent such power from becoming tyranny. The poor are ever liable to become the prey of voracious avarice.

I A SEASONABLE LOAN IS A PRICELESS SERVICE, Men can render service one to another in a thousand different forms. Redundance of possession on the part of one may serviceably supply the deficiencies of another. One man has riches which he cannot profitably employ, another has trade for which his money capital is insufficient. One man has accumulated experience, another has penetrative wisdom, another has technical knowledge. All this is equipment for useful service. So, in the spiritual kingdom, one has tender feeling, another has gift of prayer or gift of speech, another has extended influence. All human endowments are a common fund to be distributed for the benefit of all. There are occasions in human life when a loan is more useful than a gift. Temporary exigencies sometimes arise, for which loan, on fitting security, is the wisest alleviation.

II FOR LOANS SUITABLE PLEDGES SHOULD BE TAKEN.

1. This serves as a check upon facile borrowing. If loans are granted on too easy terms, we may encourage a man in reckless commercial speculation, or destroy the natural checks on personal extravagance.

2. This serves to prevent strife. Borrowers have oftentimes a short memory for liabilities. While human nature has its imperfections and society its scoundrels, it is wiser to have solid guarantee for the redemption of loans, and honest borrowers will not object to give suitable pledges for honesty.

3. Pledges are needed on the ground of uncertain mortality. "We know not what a day may bring forth.

III PLEDGES WHICH TOUCH A MAN"S LIFE ARE PROHIBITED. Money-getting is never to be so pressed as to impinge on the domain of life. Human life is a sacred thing, and must not be trifled with. It has latent capabilities, and may yet become a source of blessing to myriads. Gain becomes as the small dust, an inappreciable thing, when placed in the balance against a human life. The gold of a continent is a bubble in comparison with a man"s soul.

IV GENEROUS SURRENDER OF POVERTY"S PLEDGES AN ACT OF PIETY. Pledges are telltales of common dishonesty. If truthfulness and honor were as prevalent as they ought to be, no pledge would be needed. A man"s word ought to be as good as his pledge. It often does a man good if we make his honor the only pledge. He is ennobled by our confidence. He rises in self-respect. Debts of honor are often paid prior to those which have material security. If we form a high estimate of men, they will often strive to reach the ideal. Generous treatment of the poor secures their warmest interest on our behalf. The poorest of the poor has still access to the audience-chamber of the heavenly palace. Their simple suit on our behalf will sometimes secure blessings which no arithmetic can measure. Deeds of kindness done to the indigent are done to God, for God identifies himself with them. "He that giveth to the poor lendeth to the Lord." If the concession he an act of sterling love, pure from the alloy of selfishness, it is an act of righteousness the fruit of the Divine Spirit"s grace. This is not self-righteousness, for genuine love to men is a gracious affection. It does not begin with self; it does not terminate in self. God is its object; hence it shall be counted for righteousness. As Abraham"s faith counted for righteousness, so does also genuine love. D.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Mill-stone - Used in their hand-mills. Under this, he understands all other things necessary to get a livelihood, the taking away whereof is against the laws both of charity and prudence, seeing by those things alone he can be enabled both to subsist and to pay his debts. Life - His livelihood, the necessary support of his life.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

mill

a tool for making flour by grinding grain in between two heavy discs of stone

upper millstone

the top disc of stone in a mill

for that would be taking a person's life as a pledge

The word "life" is a metonym for what a person needs to keep himself alive. AT: "because he would be taking from the man what the man needs to make food for his family" (See: Metonymy)

translationWords

pledge

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

לא יחבל NO MAN SHALL TAKE [THE LOWER OR THE UPPER MILLSTONE] AS PLEDGE — i.e. if one comes to demand a pledge through the court for his debt he should not take as a pledge anything by which food is prepared (Bava Metzia 113b, 115a).

רחים is the lower,

ורכב is the upper millstone.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.