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Commentary on Deuteronomy 15 verses 1–11
Here is, I. A law for the relief of poor debtors, such (we may suppose) as were insolvent. Every seventh year was a year of release, in which the ground rested from being tilled and servants were discharged from their services; and, among other acts of grace, this was one, that those who had borrowed money, and had not been able to pay it before, should this year be released from it; and though, if they were able, they were afterwards bound in conscience to repay it, yet thenceforth the creditor should never recover it by law. Many good expositors think it only forbids the exacting of the debt in the year of release, because, no harvest being gathered in that year, it could not be expected that men should pay their debts then, but that afterwards it might be sued for and recovered: so that the release did not extinguish the debt, but only stayed the process for a time. But others think it was a release of the debt for ever, and this seems more probable, yet under certain limitations expressed or implied. It is supposed (Deu 15:3) that the debtor was an Israelite (an alien could not take the benefit of this law) and that he was poor (Deu 15:4), that he did not borrow for trade or purchase, but for the subsistence of his family, and that now he could not pay it without reducing himself to poverty and coming under a necessity of seeking relief in other countries, which might be his temptation to revolt from God. The law is not that the creditor shall not receive the debt if the debtor, or his friends for him, can pay it; but he shall not exact it by a legal process. The reasons of this law are, 1. To put an honour upon the sabbatical year: Because it is called the Lord's release, Deu 15:2. That was Gods year for their land, as the weekly sabbath was God's day for themselves, their servants, and cattle; and, as by the resting of their ground, so by the release of their debts, God would teach them to depend upon his providence. This year of release typified the grace of the gospel, in which is proclaimed the acceptable year of the Lord, and by which we obtain the release of our debts, that is, the pardon of our sins, and we are taught to forgive injuries, as we are and hope to be forgiven of God. 2. It was to prevent the falling of any Israelite into extreme poverty: so the margin reads (Deu 15:4), To the end there shall be no poor among you, none miserably and scandalously poor, to the reproach of their nation and religion, the reputation of which they ought to preserve. 3. God's security is here given by a divine promise that, whatever they lost by their poor debtors, it should be made up to them in the blessing of God upon all they had and did, Deu 15:4-6. Let them take care to do their duty, and then God would bless them with such great increase that what they might lose by bad debts, if they generously remitted them, should not be missed out of their stock at the year's end. Not only, the Lord shall bless thee (Deu 15:4), but he doth bless thee, Deu 15:6. It is altogether inexcusable if, though God had given us abundance, so that we have not only enough but to spare, yet we are rigorous and server in our demands from our poor brethren; for our abundance should be the supply of their wants, that at least there may not be such an inequality as is between two extremes, Co2 8:14. They must also consider that their land was God's gift to them, that all their increase was the fruit of God's blessing upon them, and therefore they were bound in duty to him to use and dispose of their estates as he should order and direct them. And, lastly, If they would remit what little sums they had lent to their poor brethren, it is promised that they should be able to lend great sums to their rich neighbours, even to many nations (Deu 15:6), and should be enriched by those loans. Thus the nations should become subject to them, and dependent on them, as the borrower is servant to the lender, Pro 22:7. To be able to lend, and not to have need to borrow, we must look upon as a great mercy, and a good reason why we should do good with what we have, lest we provoke God to turn the scales.
II. Here is a law in favour of poor borrowers, that they might not suffer damage by the former law. Men would be apt to argue, If the case of a man be so with his debtor that if the debt be not paid before the year of release it shall be lost, it were better not to lend. "No," says this branch of the statute, "thou shalt not think such a thought." 1. It is taken for granted that there would be poor among them, who would have occasion to borrow (Deu 15:7), and that there would never cease to be some such objects of charity (Deu 15:7), and that there would never cease to be some such objects of charity (Deu 15:11): The poor shall never cease out of thy land, though not such as were reduced to extreme poverty, yet such as would be behind-hand, and would have occasion to borrow; of such poor he here speaks, and such we have always with us, so that a charitable disposition may soon find a charitable occasion. 2. In such a case we are here commanded to lend or give, according to our ability and the necessity of the case: Thou shalt not harden thy heart, nor shut thy hand, Deu 15:7. If the hand be shut, it is a sign the heart is hardened; for, if the clouds were full of rain, they would empty themselves, Ecc 11:3. Bowels of compassion would produce liberal distributions, Jam 2:15, Jam 2:16. Thou shalt not only stretch out thy hand to him to reach him something, but thou shalt open thy hand wide unto him, to lend him sufficient, Deu 15:8. Sometimes there is as much charity in prudent lending as in giving, as it obliges the borrower to industry and honesty and may put him into a way of helping himself. We are sometimes tempted to think, when an object of charity presents itself, we may choose whether we will give any thing or nothing, little or much; whereas it is here an express precept (Deu 15:11), I command thee, not only to give, but to open thy hand wide, to give liberally. 3. Here is a caveat against that objection which might arise against charitable lending from the foregoing law for the release of debts (Deu 15:9): Beware that there be not a thought, a covetous ill-natured thought, in thy Belial heart, "The year of release is at hand, and therefore I will not lend what I must then be sure to lose;" lest thy poor brother, whom thou refusest to lend to, complain to God, and it will be a sin, a great sin, to thee. Note, (1.) The law is spiritual and lays a restraint upon the thoughts of the heart. We mistake if we think thoughts are free from the divine cognizance and check. (2.) That is a wicked heart indeed that raises evil thoughts from the good law of God, as theirs did who, because God had obliged them to the charity of forgiving, denied the charity of giving. (3.) We must carefully watch against all those secret suggestions which would divert us from our duty or discourage us in it. Those that would keep from the act of sin must keep out of their minds the very thought of sin. (4.) When we have an occasion of charitable lending, if we cannot trust the borrower, we must trust God, and lend, hoping for nothing again in this world, but expecting it will be recompensed in the resurrection of the just, Luk 6:35; Luk 14:14. (5.) It is a dreadful thing to have the cry of the poor against us, for God has his ear open to that cry, and, in compassion to them, will be sue to reckon with those that deal hardly with them. (6.) That which we think is our prudence often proves sin to us; he that refused to lend because the year of release was at hand thought he did wisely, and that men would praise him as doing well for himself, Psa 49:18. But he is here told that he did wickedly, and that God would condemn him as doing ill to his brother; and we are sure that the judgment of God is according to truth, and that what he says is sin to us will certainly be ruin to us if it be not repented of.
III. Here is a command to give cheerfully whatever we give in charity: "Thy heart shall not be grieved when thou givest, Deu 15:10. Be not loth to part with thy money on so good an account, nor think it lost; grudge not a kindness to they brother; and distrust not the providence of God, as if thou shouldest want that thyself which thou givest in charity; but, on the contrary, let it be a pleasure and a satisfaction of soul to thee to think that thou art honouring God with thy substance, doing good, making thy brother easy, and laying up for thyself a good security for the time to come. What thou doest do freely, for God loves a cheerful giver," Co2 9:7.
IV. Here is a promise of a recompence in this life: "For this thing the Lord thy God shall bless thee." Covetous people say "Giving undoes us;" no, giving cheerfully in charity will enrich us, it will fill the barns with plenty (Pro 3:10) and the soul with true comfort, Isa 58:10, Isa 58:11.
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SUMMARY
Deuteronomy 15:1 introduces the pivotal concept of the "year of release," known in Hebrew as shemittah, a divinely mandated seventh year within Israel's covenant calendar. This foundational statute commanded the remission of debts among fellow Israelites, establishing a periodic economic reset designed to prevent perpetual poverty, foster social equity, and cultivate a profound trust in God's sovereign provision. It served as a powerful reminder of Israel's unique identity as a people set apart by God, called to reflect His justice and compassion in their societal structures and economic practices.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 15:1 employs several key literary devices that enhance its impact and meaning. The verse's concise, declarative style is a prime example of Legal Formula, characteristic of covenant law, presenting a clear and unambiguous divine command. The phrase "At the end of every seven years" functions as a precise Temporal Marker, establishing a fixed, cyclical rhythm for the law's application, which is a form of Repetition on a larger scale, reinforcing the profound importance and regularity of the Sabbatical cycle. The concept of "release" itself is rich in Symbolism, representing not just financial liberation but also spiritual renewal, a fresh start, and the breaking of oppressive cycles. This symbolism extends to the broader Covenant Language pervasive throughout Deuteronomy, where obedience to such laws is directly tied to Israel's blessings, their distinct identity as God's chosen people, and their calling to reflect His just and merciful character to the surrounding nations.
THEOLOGICAL AND THEMATIC CONNECTIONS
The command to make a release in Deuteronomy 15:1 is deeply interwoven with the broader theological tapestry of the Old Testament, particularly concerning God's justice, mercy, and the nature of the covenant relationship. It reveals a God who is not merely transcendent but intimately concerned with the social and economic well-being of His people, prioritizing human dignity and communal flourishing over unchecked accumulation of wealth. This law served as a practical outworking of the "love your neighbor as yourself" principle, ensuring that no Israelite would be permanently enslaved by debt, and that the community would function with a built-in mechanism for equity and compassion. It profoundly challenged the Israelites to live by faith, trusting God's provision even when it meant personal financial sacrifice, thereby demonstrating that true security and prosperity lay in divine favor and obedience, not solely in material possessions.
REFLECTION AND APPLICATION
Deuteronomy 15:1, while rooted in the specific socio-economic context of ancient Israel, offers timeless and profound principles for contemporary believers. The spirit of the "release" calls us to cultivate a heart of radical generosity and compassion, particularly towards those burdened by debt, poverty, or systemic injustice. It challenges the modern inclination towards relentless accumulation of wealth and self-reliance, inviting us instead to embrace a mindset of stewardship where all resources are seen as belonging to God, to be managed for His glory and the good of others. This verse encourages us to periodically "reset" our priorities, releasing our grip on material possessions and trusting implicitly in God's abundant provision. It reminds us that true freedom and flourishing come not from endless acquisition, but from living in alignment with God's just and merciful character, actively participating in His ongoing work of bringing equity, relief, and restoration to a broken world, embodying His heart for the vulnerable.
Questions for Reflection
FAQ
What was the primary purpose of the "year of release" for debts?
Answer: The primary purpose of the "year of release" was multifaceted: to prevent perpetual poverty and the concentration of wealth in the hands of a few, thereby ensuring social equity and economic mobility within Israelite society. It provided a crucial mechanism for a fresh start for those burdened by debt, reflecting God's profound compassion for the poor and His desire for a just and equitable community. Furthermore, it served as a vital test of faith for creditors, requiring them to trust in God's provision and faithfulness despite forgiving substantial debts, demonstrating that true security lay in divine favor rather than material accumulation. This practice also reinforced the idea that all land and resources ultimately belonged to God, and Israel was merely His steward.
Did the Israelites consistently observe the year of release?
Answer: Historical and prophetic texts indicate that the observance of the Sabbatical year, including the release of debts, was often inconsistent and widely neglected by the Israelites. Prophets like Jeremiah condemned Israel for failing to uphold these crucial covenant stipulations, particularly regarding the release of slaves and the poor (Jeremiah 34:12-17). This widespread disobedience was, in fact, one of the primary reasons cited for their seventy-year exile to Babylon, as the land was said to finally "enjoy its Sabbaths" during their absence (2 Chronicles 36:21). This highlights the spiritual and societal consequences of neglecting God's commands concerning justice and compassion.
How does this ancient law apply to modern economic systems and personal finance?
Answer: While the specific legal framework of ancient Israel is not directly transferable to modern economic systems, the underlying theological and ethical principles of Deuteronomy 15:1 are profoundly relevant. It calls for a compassionate and just approach to debt, encouraging generosity, responsible lending practices, and advocating for economic systems that actively prevent extreme poverty and promote equitable opportunities. For personal finance, it fosters a spirit of trust in God's provision over an idolatrous reliance on material security, promoting a mindset of stewardship where resources are used to honor God and bless others, rather than solely for personal accumulation. It also encourages believers to consider periodic "resets" in their financial lives, prioritizing spiritual and relational well-being over relentless material gain.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 15:1, with its emphasis on release from debt and the promise of a fresh start, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The earthly "release" from financial obligation, a temporary and imperfect measure, foreshadows the infinitely greater spiritual release from the crushing debt of sin that humanity owes to a holy God. Just as the Israelite debtor was set free from their financial burden, so too are all believers liberated from the condemnation and power of sin through Christ's atoning sacrifice on the cross. He is the ultimate "release," the one who "canceled the record of debt that stood against us with its legal demands; this he set aside, nailing it to the cross" (Colossians 2:14). The Sabbatical year pointed to a periodic rest and renewal for the land and its people, but Christ offers an eternal rest for our weary souls, inviting all who are burdened by sin and life's struggles to find true rest in Him (Matthew 11:28-30). His inaugural declaration in Luke 4:18-19 (quoting Isaiah 61) to "proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord's favor" directly echoes the spirit of the shemittah and Jubilee, revealing Him as the one who inaugurates the true and eternal year of release, bringing complete forgiveness, reconciliation with God, and new life to all who believe.