Chapter 15

1 The seventh year a year of release for the poor. 7 It must be no let of lending or giving. 12 An Hebrew servant, 16 except he will not depart, must in the seventh year go forth free and well furnished. 19 All firstling males of the cattle are to be sanctified unto the Lord.

1. Every seven years. That is, in the seventh year, as in v. 12 (see Deut. 31:10; Jer. 34:14). The command of this verse is an extension of Ex. 21:2; Lev. 25:3.

Make a release. Literally, “thou shalt make a remission.” The word translated “release” means a temporary remitting, from the root “to let drop,” “to detach.” It is used in speaking of the land, “But the seventh year thou shalt let it rest,” that is, be released from cultivation and allowed to lie fallow (Ex. 23:11); and in referring to Jezebel’s being thrown down by her eunuchs (2 Kings 9:33). This “release” refers to a manumission from debt, from slavery, and also to a rest for the land from cultivation.

2. Manner of the release. Literally, “matter of the release.” See ch. 19:4, where the same word is translated “case.”

Every creditor that lendeth. Literally, “every master of the loan of his hand,” meaning, “every owner of what his hand lent to some other person.” This is the law to govern the creditor in each seventh year, in respect to poor people unable to repay their loans.

Neighbour. The word also means “friend,” “companion,” “associate.” The verb form means “to associate with.”

Not exact it. The same root in the Arabic has the meaning “to drive vehemently.” Evidently the meaning is that nopressure was to be exerted to recover the debt (see on Ex. 22:25).

Of his brother. Not a blood brother, but a fellow Israelite, so stressing the bonds of fellow feeling and national brotherhood of the Israelites (see chs. 17:15; 19:18, 19; 22:1–4; 23:20, 21; 25:3).

The Lord’s release. That is to say, in honor of Jehovah, to whom the creditor owes all his wealth and well-being, and who has commanded so beneficent a law for the good of the general body of the people.

3. Of a foreigner. That is, an alien who was not a proselyte to the Jewish faith, nor a permanent resident, but merely a temporary sojourner for trading or other purposes. Such a person was not obligated to obey the laws of the seventh year; therefore there was no need to put aside a creditor’s claim upon him (see Lev. 25:1-7, 20–22).

4. Save when there shall be. Literally, “howbeit that not shall there be” (see on v. 11). The word translated “poor” in this verse means one subject to abuse or oppression, one not in a position to defend himself (see Amos 2:6; 5:12).

Greatly bless thee. Faithfulness to God’s directives would mean divine blessings that would eliminate abject poverty, though not necessarily equalize the distribution of wealth. Compare the condition of the early believers of the Christian community (Acts 4:33, 34).

An inheritance. See ch. 4:21.

5. Carefully hearken. Particularly in the matter of compassion upon the poor and needy. Faithfulness in carrying out the expressed will of God would bring His blessing upon them.

These commandments. Literally, “this commandment” (cf. chs. 5:31; 8:1).

6. Blesseth thee. The Hebrew verb form is historical, “hath blessed thee,” emphasizing the surety of the promise if Israel should obey (see v. 14; ch. 12:7). The promised blessing is so certain that Moses speaks of it as already accomplished.

Lend. The form of the verb here translated “lend,” means “to give a pledge”; the causative form, as here, means “to cause [others] to give pledges.” This is a promise of material and financial prosperity. They would have been “the head, and not the tail” (ch. 28:13). Had Israel, by compliance with God’s wise requirements, become fit representatives of Him, they would have become the leading commercial and political power of antiquity.

Not borrow. Literally, “not give a pledge.” Obedience to God’s instructions would prevent their enslavement to any nation, for to be in debt is to run the risk of being enslaved (Prov. 22:7).

Reign over. Compare ch. 28:1.

7. A poor man. Literally, “a needy one.” Poverty always seems to exist (Deut. 15:11; Matt. 26:11); yet much can be done to reduce it and to alleviate the suffering that accompanies it. So long as there is a diversity of talents among men there will always be some in need of help. Members of the church could do much more for those less fortunate about them, and yet not do less by way of public evangelism.

Thy gates. Or, “your towns” (RSV; see ch. 12:12).

Shut thine hand. The verb here translated “shut” also means “to withdraw.” It is as if a man placed his hands in his pockets, or behind his back, refusing to extend them forward in a gesture of generosity. In 1 John 3:17 the apostle John comments literally, “whoever may possess the means of life of this world, and should see his brother having need, and should shut up his bowels from him, how abides the love of God in that one?” The anticipated answer is that divine love cannot abide in the heart of such a person.

8. Open thine hand wide. A word picture of a bountiful spirit. The Hebrew form is emphatic, “opening thou shalt open thy hand to him.” Compare the words of Christ (Matt. 5:42; Luke 6:30–34). One of the hardest lessons for many to learn is that selfishness is self-defeating.

Sufficient for his need. Enough is to be lent to meet the emergency. The genuine case requires compassion (Matt. 18:33).

9. Eye be evil. An “evil,” or selfish, “eye” affects the entire character (Deut. 28:54, 56; see also Prov. 23:6).

Cry. Compare Ex. 22:22, 23.

Sin unto thee. Literally, “sin in thee” (see chs. 23:22; 24:15).

10. Not be grieved. Literally, “not beevil.” The same verb is translated “sad” (1 Sam. 1:8, RSV), “evil” (Deut. 28:54, 56), and “ill” (Job 20:26). The apostle Paul spoke of the same attitude of mind in 2 Cor. 9:7, saying literally, “Each according as he purposes in his heart, not out of annoyance, or of necessity.”

All. The Lord takes note of all that a man does; nothing goes unrewarded. There is to be an “abounding,” or, as Paul says, literally, “an overtopping” in all we do for God (2 Cor. 8:7, 9).

11. Never cease. This is referred to by Christ in Matt. 26:11. The need for generosity and Christian charity will never cease. James speaks of the poor as the ones God has chosen for Himself (James 2:5). The needy poor have a claim on those who are not poor; and the assistance they require should be given ungrudgingly, and not with a spirit of regret. The seeming contradiction here with v. 4 is due to the fact that v. 4 looks forward to the result of cooperating with the plan here set forth (see on v. 4). But the time would never come when there would be no opportunity to assist their fellow men.

Open thine hand wide. Literally, “opening, thou shalt open thine hand,” the Hebrew form of emphasis. The noun form of the word thus translated means “the doorway” of a tent (Gen. 18:1, 2, 10), of a private house (Ex. 12:22), of the tabernacle (Ex. 38:8), and of a king’s house (2 Sam. 11:9). To “open thine hand wide” thus implies a sharing of the good things of one’s home.

12. If thy brother. Compare Ex. 21:2–6; Jer. 34:9–14. A man could make himself a slave, or be made one by court order. In any case the Israelite slaves were to be well treated by their brethren; and if not redeemed earlier, were set free in the seventh year. See Ex. 21:20, 26, 27; Lev. 25:39, for restrictions on the master’s treatment of slaves.

The seventh year. The sabbatical year affected all walks of life (Lev. 25:2). But the seventh year, that saw the slave’s release, should not be confused with the years that find their completion in the sabbatical year. The year of the slave’s release followed six years of servitude, and might or might not coincide with the sabbatical year. Slavery was an institution of the social order of the times. But God ordained laws to protect slaves as children of God, as brethren in the religious community, and as citizens in a social order which had as its goal, free men.

13. Empty. That is, “empty-handed.” The root of the word translated “empty” often means “in vain” (Lev. 26:16, 20). Here it refers to effort put forth that brought no profit. To send a freed slave away without sufficient means to make a new start as an independent, free member of society, would be to make a vain gesture. He would likely fall back into slavery again. See the promise of God to the faithful (Isa. 65:23; cf. Gen. 31:42; Ex. 3:21).

14. Furnish him liberally. Literally, “furnishing a necklace thou shalt furnish him a necklace.” The word translated “furnish” is used of “the chains that were about their camels’ necks” (Judges 8:26). The natives of the East still place ornamental chains on their cattle. See the same word for “chain” in Prov. 1:9; S. of Sol. 4:9; Ps. 73:6. The Hebrew master was commanded to “adorn,” or equip, a slave as he felt his master’s service.

God hath blessed thee. Compare chs. 7:13; 12:15; 16:17. In proportion to God’s blessing upon him, the master was to exercise liberality toward the slave now set free.

15. A bondman. A forceful argument from experience, the strongest possible motive for generosity (see Deut. 16:12; 24:18, 22; cf. Matt. 10:8; Matt. 18:23–35). The Biblical laws pertaining to servitude not only lightened the lot of the slave but eventually led to his freedom. No Israelite was to be kept in permanent slavery. These rules included the following provisions: (1) The Hebrews slave could not be forced to serve longer than six years, and was to be released in the seventh year. (2) Harsh treatment by the owner was strictly frowned upon (Lev. 25:39–43). (3) If, in a fit of temper, the owner inflicted serious bodily injury on the person of the slave, such a slave was to receive his freedom (Ex. 21:26). (4) Unreasonably severe punishment meted out to a slave would subject the owner to legal penalties (Ex. 21:20, 21). (5) During servitude, the termsof service were to be so liberally administered that it would be possible for the slave to acquire property or sufficient means to redeem himself (Lev. 25:49). The operation of these principles would tend steadily to eliminate the unfair and unfortunate lot of the slave. In fact, the lot of the Hebrew “slave” would hardly be recognizable as slavery by the nations round about Israel.

16. I will not go away. Here is the case of a man who became so attached to his master that he preferred to remain (see on Ex. 21:5). When a man thus declined to become free, he voluntarily chose perpetual servitude. This provision, if carried out in conformity to the rules laid down by God (see on v. 15), might prove a blessing to individuals incapable of administering their own affairs. They thus placed themselves permanently under the protection of one who could administer their affairs for them, and who had proved his kindly care of his slaves. The same considerate provisions that had applied to temporary servitude were to be continued.

He loveth thee. Generous and considerate treatment had won the man’s heart. In servitude he had found a measure of freedom sufficient to satisfy him. The motive behind his desire to remain was love.

17. Take an aul. For details, see Ex. 21:1–6. By this symbol the man was bound forever as an obedient servant to the household of his master.

For ever. That is, as long as the man should live (see on Ex. 21:6).

Thy maidservant. This seems to contradict Ex. 21:7, “She shall not go out as the menservants do.” But it is not stated here that she should not go out at all, but rather that she should not be released on the same basis as the menservants. The conditions for her release are given in Ex. 21:8–11; cf. Jer. 34:9.

18. Not seem hard. A reference to vs. 13, 14.

Worth. A hired laborer would cost twice as much as a slave.

Bless thee. God is ever ready to bestow rich blessings upon men, but He can do so only for those who appreciate His love enough to love and obey Him (1 John 4:19; John 14:15; 15:10). Should God do otherwise, and bless those who do not serve Him, He would be encouraging them to continue in disobedience.

19. Firstling males. The law was established at the Exodus from Egypt that all first-born males of both man and beast belonged to Jehovah (see on Ex. 13:12–15; Num. 18:15–18).

Sanctify unto the Lord. This does not contradict Lev. 27:26, “The Lord’s firstling, no man shall sanctify it.” The meaning here is that the owner shall recognize the firstling as Jehovah’s property, and must under no circumstances use it for any other purpose. Lev. 27:26 means that no man shall take what the Lord already considers as His—the firstling—and present it in payment of a personal vow.

Do no work. The male firstlings were sanctified to Jehovah. They were not to be put to ordinary secular labor, even though they might remain temporarily in a man’s possession. The firstling females were not dedicated to the Lord as were the males. They might be offered as peace offerings, with the offerer partaking of them in a sacrificial meal and giving a portion also to the priests. This is in harmony with the principle of the second tithe (ch. 14:23).

Nor shear. A firstling sheep was not to be shorn, for it was dedicated to a holy use. God has claim on the first of all we possess: our life, our affections, our physical, mental, and spiritual powers, our service, our property.

20. Year by year. At the three great annual festive occasions, when all adult males were to appear before the Lord at Jerusalem. Peace offerings and sacrificial feasts were always celebrated at these occasions.

Thy household. Compare chs. 12:6, 7, 17, 18, 26; 14:23. The Levite and the stranger were to be asked to share in these sacred feasts.

21. Any blemish. The blemishes are enumerated in Lev. 22:21–24 (see Deut. 17:1).

Lame. This blemish is not mentioned in Lev. 22:21–24, but Mal. 1:8 mentions the offering of a lame animal as “evil.”

Not sacrifice it. It was not acceptable as a dedicated animal.

22. Within thy gates. It was partaken of at home as an ordinary meal. NearbyLevites, strangers, and the needy probably shared the meal.

The unclean. Ceremonial purity was not required, as when a sacrificial animal was eaten before the Lord, for this was common food and not a sanctified offering (see ch. 12:15, 20).

23. The blood. Compare Deut. 12:16, 23, 24 see on Gen. 9:4.

Ellen G. White comments

1, 2 PP 532

6     MH 187

6-9PP 533

7, 8 MB 111; MH 186; PK 647

7-116T 270

10   MH 187

11   MH 186; PK 647; PP 533; 8T 134; WM 17

12-14PP 532

21   CH 69; 1T 115, 195, 221; 3T 546