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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 15:3 precisely delineates the scope of the "year of release" (Shemitah) within the Mosaic Law, clarifying that while debts owed by a fellow Israelite must be fully remitted, those extended to a foreigner remain subject to collection. This verse is pivotal in defining the unique economic and social obligations inherent to the covenant community of Israel, contrasting the internal familial bonds and mutual care with the standard commercial dealings applicable to those outside the covenant. It underscores the distinct nature of Israel's relationship with Yahweh and the practical outworking of their identity as a chosen people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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 contrasting verbs "thou mayest exact" versus "thine hand shall release" further emphasize this stark difference in legal and ethical responsibility, underscoring the particularity of Israel's internal social contract. 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.
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, reflecting God's wisdom in both particular covenantal care and universal justice.
Questions for Reflection
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 nokrîy, 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, demonstrating God's wisdom in providing for both internal communal welfare and external economic interaction. This principle is also seen in other laws, such as those regarding interest, where lending with interest was forbidden to a "brother" but permitted to a "foreigner" (e.g., Deuteronomy 23:19-20).
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). Jesus himself teaches radical forgiveness, not merely every seven years, but seventy times seven, emphasizing a boundless, heart-level remission (e.g., Matthew 18:21-22), and commands us to forgive those who owe us as we have been forgiven (e.g., Matthew 6:12). 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 and the power of sin (e.g., Colossians 2:13-14). 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, regardless of former ethnic or social distinctions (e.g., Ephesians 2:19). 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 in Him (e.g., 2 Corinthians 8:9).