Deuteronomy 15:3

KJV

Of a foreigner thou mayest exact [it again]: but [that] which is thine with thy brother thine hand shall release;

KJV (with Strong's)

Of a foreigner {H5237} thou mayest exact {H5065} it again: but that which is thine with thy brother {H251} thine hand {H3027} shall release {H8058};

Complete Jewish Bible

You may demand that a foreigner repay his debt, but you are to release your claim on whatever your brother owes you.

Berean Standard Bible

You may collect something from a foreigner, but you must forgive whatever your brother owes you.

American Standard Version

Of a foreigner thou mayest exact it: but whatsoever of thine is with thy brother thy hand shall release.

Commentary

### SUMMARY
Deuteronomy 15:3 delineates a critical distinction within the Mosaic Law concerning the "year of release" (Shemitah), stipulating that while debts owed by a fellow Israelite must be remitted, those owed by a foreigner are exempt from this release. This verse clarifies the scope of the Sabbatical year's economic provisions, highlighting the unique covenantal obligations and familial bonds that governed financial interactions within the Israelite community, contrasting them with dealings outside this sacred relationship.

### CONTEXT
* **Literary Context:** Deuteronomy 15:3 is embedded within a broader section (Deuteronomy 15:1-18) that outlines the laws concerning the "year of release" (Shemitah), which occurs every seventh year. The preceding verses, [Deuteronomy 15:1-2](/deuteronomy/15-1 "Deuteronomy 15:1-2 - The Year of Release"), establish the general principle: "At the end of every seven years thou shalt make a release. And this is the manner of the release: Every creditor that lendeth ought unto his neighbour shall release it; he shall not exact it of his neighbour, or of his brother; because it is called the Lord's release." Verse 3 then immediately provides a crucial clarification, defining *who* is subject to this release and *who* is not. This distinction is vital for understanding the practical application and theological intent of the law, preventing its misapplication and underscoring the unique nature of the covenant community. The chapter continues by emphasizing the blessings of obedience to this law in [Deuteronomy 15:4-6](/deuteronomy/15-4 "Deuteronomy 15:4-6 - Blessings of Obedience"), and further expands on generosity towards the poor and needy within Israel in [Deuteronomy 15:7-11](/deuteronomy/15-7 "Deuteronomy 15:7-11 - Generosity to the Poor"), reinforcing the spirit of compassion that undergirds the law of release.
* **Historical & Cultural Context:** Ancient Israel was an agrarian society where economic stability was often precarious, and debt could easily lead to perpetual servitude or destitution. The Sabbatical year (Shemitah) and the Jubilee year (Yovel), detailed in [Leviticus 25](/leviticus/25 "Leviticus 25 - Sabbatical and Jubilee Years"), were divine provisions designed to prevent the permanent impoverishment of families and to redistribute wealth, ensuring that the land and its produce remained accessible to all. This system was unique among ancient Near Eastern legal codes, which often included provisions for debt slavery but rarely for systematic, periodic debt release. The distinction between "brother" (a fellow Israelite) and "foreigner" (נָכְרִי, _nokri_) was also significant. Israelites were bound by a covenant with Yahweh, which included specific social and economic obligations to one another, reflecting their shared identity as God's chosen people. Foreigners, while often residing among them for trade or other purposes, were not under the same covenantal obligations and typically operated under different legal and economic principles, making their debts subject to standard commercial practices rather than the unique covenantal release.
* **Key Themes:** Deuteronomy 15:3 contributes significantly to several key themes within the book of Deuteronomy and the broader Pentateuch. Firstly, it underscores the theme of **Covenant Community and Brotherhood**, emphasizing the distinct and compassionate treatment required among Israelites due to their shared covenant relationship with God. This law fostered solidarity, prevented the emergence of a permanent debtor class, and reflected God's desire for His people to care for one another, as seen in the broader call to love one's neighbor in [Leviticus 19:18](/leviticus/19-18 "Leviticus 19:18 - Love Your Neighbor"). Secondly, it highlights the **Distinction in Law and Identity**, demonstrating that the Mosaic Law contained provisions specific to Israel as a unique nation set apart by God. The differing treatment of foreigners was not necessarily discriminatory but reflective of different relational and legal contexts, acknowledging that those outside the covenant community were not bound by its internal social welfare provisions. Thirdly, the law of release, including its limitations, implicitly reinforces the theme of **Trust in God's Provision**. Forgiving debts required faith that God would sustain the lender, even when relinquishing what was owed by a brother, while allowing collection from foreigners provided a practical means of economic stability for the nation as a whole.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Foreigner (Hebrew: נָכְרִי, _nokri'_):** This term refers to someone who is not an Israelite, a non-native, or an alien. Unlike the _ger_ (resident alien) who might be a proselyte or someone who has assimilated into Israelite society to some degree and is often afforded certain protections, the _nokri_ is typically a transient, a merchant, or someone who remains distinct from the covenant community. The distinction here is economic and legal, not necessarily moral. The _nokri_ operates under different commercial laws and expectations, and their financial dealings are not subject to the unique covenantal provisions designed for the internal welfare of Israel.
* **Brother (Hebrew: אָח, _ach_):** This term denotes a fellow Israelite, a member of the covenant nation. It signifies a familial and communal bond, emphasizing the shared identity and mutual obligations that stem from their common relationship with Yahweh. The use of "brother" here is not merely descriptive but prescriptive, highlighting the ethical imperative for Israelites to treat one another with a unique compassion and generosity that reflects their status as God's chosen family. This familial bond necessitated the release of debts, fostering internal equity and preventing the perpetual enslavement or impoverishment of fellow covenant members.
* **Release (Hebrew: שָׁמַט, _shamat_):** The verb _shamat_ means "to let drop," "to let lie," "to remit," or "to release." In the context of debt, it specifically refers to the act of canceling or forgiving a financial obligation. This is the core action mandated by the Sabbatical year for Israelite debtors. The command to "release" is a powerful demonstration of faith, obedience, and social justice, requiring the creditor to relinquish their claim on the debt, thereby restoring the debtor to a state of economic freedom and preventing cycles of poverty within the community.

#### Verse Breakdown
* **"Of a foreigner thou mayest exact [it again]:"** This clause provides the exception to the general rule of debt release. It explicitly permits an Israelite creditor to demand or collect a debt from a non-Israelite, or "foreigner," even during the year of release. This indicates that the unique covenantal economic provisions applied exclusively to the internal dealings of the Israelite community. Foreigners were not part of the covenant and thus not subject to its unique social welfare laws; commercial transactions with them operated under standard, mutually agreed-upon terms, without the periodic remission.
* **"but [that] which is thine with thy brother thine hand shall release;"** This is the core command, reiterating and reinforcing the principle established in [Deuteronomy 15:2](/deuteronomy/15-2 "Deuteronomy 15:2 - The Release of Debts"). The phrase "thine hand shall release" is a strong imperative, emphasizing the personal responsibility of the Israelite creditor to actively relinquish their claim on the debt owed by a fellow Israelite. This act of release was not optional but a mandatory expression of obedience to God's law and an embodiment of the communal solidarity expected within the covenant people. It highlights the distinct ethical framework governing internal Israelite relations, prioritizing compassion and social equity over individual economic gain.

#### Literary Devices
The primary literary device employed in Deuteronomy 15:3 is **Antithesis** or **Contrast**. The verse sharply juxtaposes the treatment of debts owed by a "foreigner" with those owed by a "brother." This direct comparison serves to highlight the unique nature of the covenant community and the specific obligations that bound its members together, distinct from their interactions with outsiders. The use of "thou mayest exact" versus "thine hand shall release" further emphasizes this stark difference in legal and ethical responsibility. Additionally, the verse employs **Legal Language** with precise, declarative statements, characteristic of the Deuteronomic code, to establish clear boundaries and expectations for economic behavior. The concise phrasing contributes to the authoritative tone, leaving no ambiguity regarding the divine mandate for debt release within the Israelite brotherhood.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 15:3, by distinguishing between "foreigner" and "brother," profoundly illustrates the particularity of God's covenant with Israel and the unique ethical demands placed upon His people. It underscores that while God's universal love extends to all humanity, His specific covenant with Israel involved a distinct set of social and economic laws designed to foster a holy, just, and compassionate society within that chosen nation. This distinction was not an endorsement of xenophobia but a recognition of different relational contexts and legal frameworks. The law of release within Israel was a practical outworking of God's character—His mercy, provision, and desire for equity among His people—and a test of their faith and obedience. It anticipated the New Testament emphasis on special care for the "household of faith" while not neglecting broader humanitarian concerns.

* [Exodus 22:25](/exodus/22-25 "Lending to the Poor")
* [Leviticus 25:35-37](/leviticus/25-35 "Loans to the Poor")
* [Galatians 6:10](/galatians/6-10 "Doing Good to All, Especially Believers")

### REFLECTION AND APPLICATION
Deuteronomy 15:3 challenges us to consider the nature of our relationships and the varying levels of responsibility we bear towards different communities. While the specific economic system of ancient Israel is not directly transferable to modern contexts, the underlying principles are profoundly relevant. The call to "release" debts owed by a "brother" speaks to the radical generosity and compassion expected within the family of faith. It prompts us to examine how we can genuinely support and uplift fellow believers, especially those in financial distress, embodying the spirit of mutual care that should characterize the church. This might involve acts of financial aid, forgiveness of personal loans, or advocating for systems that prevent perpetual poverty. Simultaneously, the permission to "exact" from a "foreigner" reminds us that while our primary obligations are to the household of faith, we are also called to engage ethically and responsibly in the broader world, respecting established legal and commercial norms. The verse encourages a balanced approach: radical generosity and solidarity within our spiritual community, coupled with integrity and fairness in all our dealings.

#### Questions for Reflection
* **In what ways does my understanding of "brother" or "sister" in Christ influence my financial decisions and generosity?**
* **How can the principle of "release" be applied in modern contexts, beyond literal debt forgiveness, within Christian communities?**
* **What is the balance between showing special care for fellow believers and demonstrating love and justice to all people, including those outside the church?**
* **Does my approach to financial dealings reflect a trust in God's provision, or am I overly reliant on my own accumulation of wealth?**

### FAQ
**Why did God allow Israelites to exact debts from foreigners but not from their own "brothers"?**

Answer: This distinction was rooted in the unique covenant relationship God had established with Israel. The laws concerning debt release for "brothers" (fellow Israelites) were part of a comprehensive social welfare system designed to prevent perpetual poverty, maintain economic equity, and foster communal solidarity within the covenant nation. Israelites were bound by a shared identity and mutual obligations under God's law, which included radical generosity and compassion towards one another. Foreigners, or _nokri_, were not under the same covenantal obligations. They operated under different commercial principles, and their financial dealings were not subject to the internal social provisions of Israel. This was not about discrimination but about the specific nature of the covenant and the distinct responsibilities it entailed for the internal functioning of God's chosen people. It allowed for practical economic engagement with outside nations while preserving the unique social justice framework within Israel.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 15:3, with its emphasis on the "release" of debts among "brothers" and the distinction with "foreigners," finds its ultimate spiritual fulfillment and transformation in Christ. While the Old Testament law provided a shadow of God's heart for justice and mercy, Jesus radically redefines and expands the concept of "brotherhood" and "release." In the New Covenant, the "brother" is not merely a fellow ethnic Israelite, but anyone who does the will of God, forming a new spiritual family (e.g., [Mark 3:35](/mark/3-35 "Jesus's True Family")). Jesus himself teaches radical forgiveness, not merely every seven years, but seventy times seven (e.g., [Matthew 18:21-22](/matthew/18-21 "Forgiveness Without Limit")), and commands us to forgive those who owe us (e.g., [Matthew 6:12](/matthew/6-12 "The Lord's Prayer")). More profoundly, Christ is the ultimate "release" from the debt of sin that humanity owes to God. Through His atoning sacrifice on the cross, He pays the ultimate price, releasing all who believe from the condemnation of the law (e.g., [Colossians 2:13-14](/colossians/2-13 "Forgiveness of Sins")). This spiritual release transcends any earthly economic system, offering true freedom and reconciliation. In Christ, the distinction between "foreigner" and "brother" is ultimately broken down, as all are made one in Him, becoming fellow citizens with the saints and members of God's household (e.g., [Ephesians 2:19](/ephesians/2-19 "Fellow Citizens with the Saints")). The generosity and compassion commanded in Deuteronomy find their perfect expression in the unmerited grace of God offered to all through Jesus Christ, who became poor so that we might become rich (e.g., [2 Corinthians 8:9](/2_corinthians/8-9 "Christ's Example of Generosity")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 23:20

Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it.

Exodus 22:25

¶ If thou lend money to [any of] my people [that is] poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury.

1 Corinthians 6:6

But brother goeth to law with brother, and that before the unbelievers.

1 Corinthians 6:7

Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather [suffer yourselves to] be defrauded?

Matthew 17:25

He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?

Matthew 17:26

Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free.

Galatians 6:10

As we have therefore opportunity, let us do good unto all [men], especially unto them who are of the household of faith.