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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 15:2 meticulously outlines the practical implementation of the "Year of Release" (Hebrew: Shemitah), a pivotal covenantal law for ancient Israel. This verse specifically mandates that at the close of every seven-year cycle, all outstanding debts owed by one Israelite to another must be completely remitted. It strictly prohibits creditors from demanding repayment from their "neighbor or brother," fundamentally grounding this economic liberation in the divine declaration that it is "the LORD'S release." This ordinance underscores God's character of justice, compassion, and provision, designed to prevent perpetual poverty, ensure economic equity, and foster communal solidarity within His chosen people.
CONTEXT
Literary Context: Deuteronomy 15:2 is intricately woven into the fabric of Moses' final discourse to the Israelites, specifically within the legal corpus of chapters 12-26, which prescribes the statutes for their life in the Promised Land. This particular verse expands upon the general command issued in Deuteronomy 15:1, which broadly introduces the concept of a "release" at the end of every seven years. Verse 2 then provides the precise mechanism and scope of this release, focusing explicitly on the creditor's obligation concerning inter-Israelite debts. The subsequent verses, Deuteronomy 15:3-6, immediately qualify this command by distinguishing between Israelite and foreign debtors and by articulating the profound blessings promised for obedience, thereby presenting the Shemitah as a testament to God's reciprocal generosity and faithfulness within the covenant. This law is not isolated but forms a vital component of a comprehensive legal framework designed to establish a just, compassionate, and divinely ordered society.
Historical & Cultural Context: Ancient Near Eastern societies, including Israel, were predominantly agrarian, making economic life inherently precarious. Factors such as drought, pestilence, illness, or personal misfortune could swiftly plunge individuals and families into debt. Without legal safeguards, this often led to the sale of land, children, or even oneself into servitude, threatening the foundational tribal land inheritance system established by God. The "Year of Release," alongside the more expansive "Year of Jubilee" (Leviticus 25), functioned as a divinely ordained social safety net and a periodic economic reset. These laws were revolutionary, providing a mechanism to prevent the permanent impoverishment of families, redistribute wealth, and preserve the original land allotments. This stood in stark contrast to the often harsh and unforgiving debt laws prevalent in surrounding cultures, which frequently allowed for perpetual servitude and unchecked economic stratification. Israel's unique covenant relationship with Yahweh, a God who champions the vulnerable and demands justice, was vividly demonstrated through such compassionate legislation.
Key Themes: Deuteronomy 15:2 powerfully articulates several foundational themes central to the Deuteronomic covenant and the very character of God. Firstly, it profoundly emphasizes Divine Compassion and Social Justice, revealing God's active concern for the poor, the indebted, and the marginalized. The Shemitah law was a direct divine intervention to prevent economic oppression and ensure that no Israelite would be trapped in perpetual indebtedness, reflecting God's desire for a community characterized by equity, mutual support, and practical love, a theme echoed in other social justice laws such as those concerning the treatment of the poor and sojourners in Deuteronomy 24:14-22. Secondly, the law demands Radical Trust in God's Provision. For creditors, the act of releasing debts represented a significant financial sacrifice, requiring profound faith that God, who commanded this release, would supernaturally provide for their needs despite the loss. This trust is explicitly linked to the promise of abundant blessings for obedience, as detailed in Deuteronomy 15:4-6. Thirdly, the Shemitah embodies the Sabbatical Principle, extending the concept of rest and renewal from the weekly Sabbath and the land's Sabbath (Exodus 23:10-11; Leviticus 25:3-7) to the economic sphere. Just as the land rested and people ceased labor, so too did financial obligations, underscoring God's ultimate ownership of all resources and His established rhythm of grace and restoration. Finally, the concluding phrase, "because it is called the LORD'S release," highlights the Divine Authority and Sacred Nature of this law, making it unequivocally clear that this was not a mere human custom or suggestion but a direct, non-negotiable command emanating from Yahweh Himself, reflecting His holy character and His just vision for His covenant people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 15:2 employs several literary devices to convey its message with clarity, authority, and persuasive power. The most prominent is Legal Language, characterized by its prescriptive and declarative tone ("shall release," "he shall not exact"), which unequivocally underscores the binding and non-negotiable nature of the command. This is further reinforced by Repetition, particularly the repeated use of "release" (or its cognates) and the double reference to "his neighbour, or of his brother." This repetition serves to emphasize both the specific action required and the comprehensive scope of the law, ensuring no ambiguity regarding its application. The concluding phrase, "because it is called the LORD'S release," functions as a powerful form of Divine Naming or Attribution, lending immense weight and ultimate authority to the statute by directly linking it to God's character and will. This also creates a strong sense of Emphasis, highlighting the sacred and non-negotiable nature of the shemitah. Furthermore, the verse employs a clear Didactic Tone, instructing the Israelites on how they are to live justly and compassionately within their covenant relationship, reflecting Moses' crucial role as a divinely appointed teacher and interpreter of God's law.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 15:2 is a profound theological statement, revealing the very heart of God's covenantal relationship with Israel. It transcends mere financial regulation, serving as a powerful demonstration of God's unwavering commitment to justice, mercy, and the holistic well-being of His people. The law reflects God's ultimate ownership of all resources, His desire for His people to live in radical dependence on Him, and their sacred responsibility to mirror His generosity and compassion within their community. It challenges the inherent human tendency towards self-interest, accumulation, and economic stratification, calling Israel to prioritize communal welfare and trust in divine provision over immediate financial gain. This principle of periodic release and economic reset not only provided tangible relief but also served as a prophetic foreshadowing of God's ultimate plan for redemption, restoration, and the complete liberation from all forms of bondage.
REFLECTION AND APPLICATION
While the precise legal framework of debt release every seven years, as prescribed for ancient Israel, may not directly translate to the complex economic systems of contemporary society or the institutional practices of the Christian church, the profound spiritual and ethical principles embedded in Deuteronomy 15:2 remain powerfully and perpetually relevant for believers today. This passage calls us to cultivate a heart of radical generosity, empathetic compassion, and unwavering trust in God's unfailing provision. It challenges us to critically examine our attitudes towards personal wealth, the nature of debt, and our responsibilities toward the poor and vulnerable. We are urged to actively avoid oppressive financial practices, to seek opportunities to alleviate the burdens of others—especially those within the household of faith—and to remember that all our resources are ultimately God's, to be stewarded in ways that reflect His justice, love, and kingdom values. Furthermore, this passage encourages us to advocate for systemic changes and policies that promote economic equity, prevent the perpetuation of poverty, and ensure that no one is permanently trapped in cycles of debt, thereby aligning our efforts with God's compassionate heart for the marginalized.
Questions for Reflection
FAQ
Is the law of the Year of Release (Shemitah) still literally binding for Christians today?
Answer: While the specific civil and ceremonial aspects of the Mosaic law, including the literal observance of debt release every seven years, are not literally binding on Christians in the same prescriptive way they were for ancient Israel under the Old Covenant, the underlying theological and ethical principles remain profoundly relevant and transformative. The New Testament, particularly through the teachings of Jesus and the Apostles, emphasizes the spirit and intent of the law—love, generosity, justice, and compassion—over its rigid literal application. Christians are called to embody the spirit of the Shemitah by practicing radical generosity, avoiding oppressive lending, forgiving debts where possible, and trusting God for provision, rather than observing the precise legal mechanism of ancient Israel. The New Covenant transforms these Old Testament commands into principles of grace and love, guiding believers to live lives that reflect God's character of mercy and justice in every sphere, including economic relationships.
What does it mean that "it is called the LORD'S release"?
Answer: The phrase "it is called the LORD'S release" (Hebrew: shᵉmiṭṭah lādōnāy) carries profound theological weight. It signifies that this law is not a human invention, a mere social custom, or a pragmatic economic policy devised by Moses or the Israelites. Instead, it is a divine institution, originating directly from God's character and will, commanded by His supreme authority, and enacted for His glory and purposes. By naming it "the LORD'S release," God underscores its sacred nature and His active involvement in the economic and social life of His people. It implies that obedience to this law is an act of worship and profound trust in God's sovereignty and provision. It serves as a constant reminder that He is the ultimate owner of all resources, the source of true justice, and the guarantor of well-being for His covenant community, demonstrating His desire for a society free from perpetual economic bondage.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 15:2, with its compassionate command for a periodic release from debt, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the Old Testament Shemitah provided a temporal, economic, and national release for Israel, Jesus inaugurates and embodies an eternal, spiritual, and universal release for all humanity. He is the true and ultimate "Year of Jubilee" and the consummate "LORD'S release." Through His perfect life, atoning sacrifice on the cross, and glorious resurrection, Christ has fully paid the insurmountable debt of our sin, thereby releasing us from the condemnation of the law and the crushing bondage of spiritual slavery to sin (Colossians 2:13-14). Just as the Israelite creditor was commanded to release his brother from financial obligation, so God, in His boundless grace through Christ, has released us from an infinite spiritual debt that we could never hope to repay (Matthew 18:21-35). Jesus' inaugural ministry sermon in Nazareth, where He proclaimed "good news to the poor... release to the captives... and to set at liberty those who are oppressed" (Luke 4:18-19), directly echoes and profoundly expands upon the very heart and intent of the Old Testament release laws. In Christ, we discover not merely a temporary economic reprieve, but a complete, everlasting freedom from the greatest debt of all—the debt of sin—empowering us to live lives characterized by radical generosity, unconditional forgiveness, and sacrificial love, thereby mirroring the boundless grace we have so freely received from our Lord (2 Corinthians 8:9).