Exegetical and Hermeneutical Commentary of Deuteronomy 15:2
And this [is] the manner of the release: Every creditor that lendeth [aught] unto his neighbor shall release [it]; he shall not exact [it] of his neighbor, or of his brother; because it is called the LORD’s release.
2. And this is the manner of the release ] Lit. the word or law (or as we might say text) of: cp. Deu 19:4 R.V. this is the case of. The following clause is a citation of an older law, as we see further from its phrasing.
every creditor ] Lit. every owner ( ba‘al cp. Exo 22:14) of a loan of his hand, of anything he has lifted or made over at his own hand.
neighbour ] Heb. r ‘, very seldom used with the Sg. address for fellow-Israelite, and possibly always, as here, in quotations, Deu 19:4 f., Deu 23:24 f., Deu 24:10. The synonymous term, brother, is used by the writer of the Sg. about 25 times, and has probably been inserted by him in this citation (Steuern.).
the Lord’s release ] by His order, or for His sake.
hath been proclaimed ] which shows that this year is the same for the whole nation.
Fuente: The Cambridge Bible for Schools and Colleges
Shall release it; not absolutely and finally forgive it, but forbear it for that year, as may appear,
1. Because the word doth not signify a total dismission or acquitting, but an intermission for a time, as Exo 23:11. He shall not exact it, as it here follows, i.e. force it from him by course of law or otherwise, to wit, that year, which is easily understood out of the whole context.
2. Because the person releasing is called a creditor, and his communicating to him what he desires and needs is called lending here and Deu 15:8; whereas it were giving, and the person giving it were no creditor, but a donor, if it were to be wholly forgiven to him.
3. Because the reason of this law is temporary and peculiar to that year, wherein there being no sowing nor reaping, they were not in a capacity to pay their debts.
4. Because it seems unjust and unreasonable, and contrary to other scriptures, which require men to pay what they borrow, as Psa 37:21. Yet I deny not that in case of poverty the debt was to be forgiven; but that was not by virtue of this law, but of other commands of God.
Or of his brother: this is added to explain and limit the word
neighbour, which is more general, unto a brother, to wit, in nation and religion; to an Israelite, who is opposed to a foreigner, Deu 15:3, Heb. and a brother, for that is a brother, the particle and being oft so used, as Gen 13:15, &c.
The Lords release; or, a release to or for the Lord, in obedience to his command, for his honour, and as an acknowledgment of his right in your estates, and of his kindness in giving and continuing them to you. If you are unwilling to release this for your brothers sake, yet do it for Gods sake, your Lord and the chief Creditor.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. Every creditor that lendeth oughtunto his neighbour shall release itnot by an absolutedischarge of the debt, but by passing over that year without exactingpayment. The relief was temporary and peculiar to that year duringwhich there was a total suspension of agricultural labor.
he shall not exact it . . .of his brotherthat is, an Israelite, so called in oppositionto a stranger or foreigner.
because it is called theLord’s releaseThe reason for acquitting a debtor at thatparticular period proceeded from obedience to the command, and aregard for the honor, of God; an acknowledgment of holding theirproperty of Him, and gratitude for His kindness.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And this is the manner of the release,…. Or the rules to be observed in making it:
every creditor that lendeth ought unto his neighbour shall release it; that is, forgive the debt, or free the debtor from any obligation to payment. Some think this was only a release of debts for this year, in which there was no ploughing nor sowing, and so a poor man could not be in any circumstances to pay his debts, but might be exacted afterwards; but it rather seems to be a full release, so as the payment of them might not be demanded, neither this year nor afterwards; indeed, if a person afterwards should be in a capacity to pay his debts, he would be obliged, in conscience, duty, and honour, to pay them, though no reserve was made in this law, which nowhere appears:
he shall not exact it of his neighbour, or of his brother: he might receive it, if payment was offered, but he might not demand it, or sue for it; or give his neighbour or brother, whether in a natural or religious sense, any trouble about it: the Targum of Jonathan paraphrases it,
“his brother, an Israelite;”
one of the same nation and religion with him, though he might not be related in the bonds of consanguinity:
because it is called the Lord’s release; appointed and commanded by him, and was for his honour and glory, as a God gracious and merciful to the poor, and beneficent to those creditors; and which was proclaimed in his name, by the civil magistrate, according to his order; so the Targum of Jonathan,
“because the house of judgment, or the sanhedrim, proclaimed it a release before the Lord.”
Now this was typical of a release of debts, or of forgiveness of sins, which is an act of God’s grace through Christ, and for his sake. Sins are called debts, not what men owe to God, for then it would be right to commit them, and they might be committed with impunity, yea, with praise, since it would be doing what is fit and right, and well pleasing to God; but men are debtors to fulfil the law, and in case of failure, or a breach of it, are bound to the debt of punishment; and these debts are very numerous, and men are incapable of paying them: and by a release of these is meant not a liberty of sinning, nor a freedom from the being or bondage of sin, but from the guilt of it, and from obligation to punishment for it; and is properly the forgiveness of sin, which is expressed by various phrases, as a non-imputation, a non-remembrance, a covering, blotting out, and removing of sin, and here typically a release of debts; see Mt 6:12, and God only can make it; he is the creditor, sin is committed against him, and he only can forgive it, which he does freely, fully, and at once, see Lu 7:41.
Fuente: John Gill’s Exposition of the Entire Bible
2. Every creditor shall release This must be understood as a release from compulsory payment for that year, not an entire remission of the debt.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ And this is the manner of the release. Every creditor shall release that which he has lent to his neighbour; he shall not exact it of his neighbour and his brother, because Yahweh’s release has been proclaimed. Of a foreigner you may exact it, but whatever of yours is with your brother your hand shall release.’
The release is to be granted to neighbours and brothers, not to foreigners. Again we must recognise that such borrowing between Israelites would only take place under circumstances of real need. It was not in that sense a ‘borrowing’ society. Thus the probability is that if the person had been unable to pay it back by the seventh year it would indicate deep poverty. That is why Yahweh in His goodness proclaims freedom from the debt. It was not a rogue’s charter, and the creditor, who was presumably himself doing well, was to willingly forego the debt, recognising the great need of the debtor, because he was grateful for what Yahweh had given to him.
Fuente: Commentary Series on the Bible by Peter Pett
Ver. 2. Every creditor that lendethshall release This cannot well be meant of money lent to those who were well able to pay; for nothing could have been more absurd than to have extinguished debts whereby the borrower was enriched: but it must be meant of money lent to an Israelite who was in poor circumstances, as appears from ver. 4. Le Clerc, with others, seems to understand the precept thus: that they were only to forbear to demand it this year; for, as there was no sowing or produce of the land every seventh year, Hebrew debtors, unless they were very rich, could not have paid their debts that year without great inconvenience: and indeed the Hebrew word does not import an absolute remission, but an intermission only. However, with respect to the indigent and necessitous, more seems to be designed, namely, that they should have an entire acquittance of their debts; though, if afterwards they grew rich, they were bound in good conscience to pay. Accordingly, most of the rabbis hold the release to be perpetual, though they have their limitations for some debts and debtors; for instance, if a man lent his neighbour money, setting him an appointed time to repay, as of ten years, he was not released from the debt in the seventh: if he conditioned with him not to release that particular debt in the seventh year, the obligation remained. The words, because it is called the Lord’s release, are rendered by Dr. Waterland, because the Lord’s release hath been or is proclaimed, with which Houbigant agrees: postquam remissio domini fuerit promulgata.
Fuente: Commentary on the Holy Bible by Thomas Coke
Deu 15:2 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.
Ver. 2. He shall not exact it. ] For that seventh year at least, because there was neither sowing nor reaping that year; how then could the poor pay their debts? We must all “put on bowels of mercy, forbearing one another, and forgiving one another,” &c. Col 3:12-13
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
creditor that lendeth: Heb. master of the lending of his hand
exact it: Neh 5:7-11, Isa 58:3, Amo 8:4-6, Mat 6:12, Mat 6:14, Mat 6:15, Mat 18:25-35, Luk 6:34-38, Luk 7:42, Jam 2:13
Reciprocal: Gen 14:15 – Damascus Exo 22:14 – borrow Deu 31:10 – General Dan 11:20 – a raiser of taxes in the Mat 18:28 – and took
Fuente: The Treasury of Scripture Knowledge
Deu 15:2. Every creditor that lendeth aught shall release it This cannot be meant of money lent to those who had borrowed it for the purchase of lands, trade, or other improvements, and who were able to pay; for nothing could have been more absurd than to have extinguished such debts, whereby the borrower was enriched. But it must be understood of money lent to an Israelite who was in poor circumstances, as appears from verse
4. According to this law, every poor Israelite who had borrowed money, and had not been able to pay it before, should this year be released from it. And though, if he were able, he was bound in conscience to pay it afterward, yet it could not be recovered by law. His brother This is added to limit the word neighbour, which is more general, unto a brother, in nation and religion, an Israelite. The Lords release Or, a release for the Lord, in obedience to his command, for his honour, and as an acknowledgment of his right in your estates, and of his kindness in giving and continuing them to you.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
15:2 And this [is] the manner of the release: Every {a} 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.
(a) He shall only release his debtors, who are not able to pay for that year.