Deuteronomy 15:2 · Bible study
Deuteronomy 15:2 Commentary: The Manner of the Lord’s Release
Hebrew · 9 what the commentators say
Meaning in one sentence
What does 'Yahweh’s release' mean? Study the sabbatical debt release: temporary suspension or full cancellation? Lexical notes and commentary insights.
Research Summary
- Meaning: In the sabbatical year, Israelites were commanded to cease collection of debts from fellow Israelites, releasing them from the pressure of repayment during the land’s rest.
- Key words: שְׁמִטָּה (shemittah, “release”), בַּעַל מַשֵּׁה יָד (ba’al mashsheh yado, “owner of a loan of his hand”), נָגַשׂ (nagas, “to press/exact”).
- Main debate: Does “release” mean a complete cancellation of the debt or only a temporary suspension of collection for the seventh year?
- Theological theme: God is the ultimate owner of the land and the giver of rest; human debts are relativized by our common debt to Him.
- Best use: A springboard for teaching on forgiveness, trust in God’s provision, and economic justice within the covenant community.
Translation Comparison
BSB Berean Standard Bible 2020
This is the manner of remission: Every creditor shall cancel what he has loaned to his neighbor. He is not to collect anything from his neighbor or brother, because the LORD’s time of release has been proclaimed.
WEB World English Bible 2000
This is the way it shall be done: every creditor shall release that which he has lent to his neighbor. He shall not require payment from his neighbor and his brother, because Yahweh’s release has been proclaimed.
KJV King James Version 1769
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.
ASV American Standard Version 1901
And this is the manner of the release: every creditor shall release that which he hath lent unto his neighbor; he shall not exact it of his neighbor and his brother; because Jehovah’s release hath been proclaimed.
YLT Young's Literal Translation 1898
and this is the matter of the release: Every owner of a loan is to release his hand which he doth lift up against his neighbour, he doth not exact of his neighbour and of his brother, but hath proclaimed a release to Jehovah;
Darby Darby Bible 1890
and this is the manner of the release: Every creditor shall relax his hand from the loan which he hath lent unto his neighbour; he shall not demand it of his neighbour, or of his brother; for a release to Jehovah hath been proclaimed.
Douay-Rheims Douay-Rheims Bible 1899
Which shall be celebrated in this order. He to whom any thing is owing from his friend or neighbour or brother, cannot demand it again, because it is the year of remission of the Lord.
Translations in other languages (10 available)
Y esta es la manera de la remisión: perdonará á su deudor todo aquél que hizo empréstito de su mano, con que obligó á su prójimo: no lo demandará más á su prójimo, ó á su hermano; porque la remisión de Jehová es pregonada.
E esta é a maneira da remissão: perdoará a seu devedor todo aquele que fez empréstimo de sua mão, com que obrigou a seu próximo: não o exigirá mais a seu próximo, ou a seu irmão; porque a remissão do SENHOR é proclamada.
Et voici comment s’observera le relâche. Quand on aura publié le relâche en l’honneur de l’ Éternel, tout créancier qui aura fait un prêt à son prochain se relâchera de son droit, il ne pressera pas son prochain et son frère pour le paiement de sa dette.
Also soll's aber zugehen mit dem Erlaßjahr: wenn einer seinem Nächsten etwas borgte, der soll's ihm erlassen und soll's nicht einmahnen von seinem Nächsten oder von seinem Bruder; denn es heißt das Erlaßjahr des HERRN.
Dit nu is de zaak der vrijlating, dat ieder schuldheer, die zijn naaste zal geleend hebben, vrijlate; hij zal zijn naaste of zijn broeder niet manen, dewijl men den HEERE een vrijlating heeft uitgeroepen.
Ed ecco il modo di questa remissione: Ogni creditore sospenderà il suo diritto relativamente al prestito fatto al suo prossimo; non esigerà il pagamento dal suo prossimo, dal suo fratello, quando si sarà proclamato l’anno di remissione in onore dell’Eterno.
A toć jest sposób odpuszczania, żeby odpuścił każdy, który pożyczył z ręki swej, to, czego pożyczył bliźniemu swemu; nie będzie wyciągał długu od bliźniego swego, i od brata swego, ponieważ obwołane jest odpuszczenie Pańskie.
Прощение же состоит в том, чтобы всякий заимодавец, который дал взаймы ближнему своему, простил долг и не взыскивал с ближнего своего или с брата своего, ибо провозглашено прощение ради Господа [Бога твоего];
豁免 的定例 乃是這樣：凡 債主 要把所 借 給鄰舍 的豁免了；不可 向 鄰舍 和 弟兄 追討，因為 耶和華的 豁免 年已經宣告了。
This is how it is to be done: every creditor is to give up his right to whatever he has let his neighbour have; he is not to make his neighbour, his countryman, give it back; because a general forgiveness has been ordered by the Lord.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Deuteronomy 15:2
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Deuteronomy 15:2 describes a release tied to the sabbatical year (Exodus 23:10, 11; Leviticus 25:2, 7). During the seventh year, lenders were forbidden to press their fellow Israelites for payment. But the permanent nature of the release is debated. Barnes and Jamieson-Fausset-Brown argue the release was temporary, a suspension of collection during the fallow year, not a final cancellation. Keil and Delitzsch agree, pointing to the parallel with the land rest; they note that the verb shamat in Exodus 23:11 means “let lie” rather than “forgive.” On the other side, Gill argues for a full release, so that the debt could never again be demanded legally, though he adds a moral obligation to repay if able later. The Cambridge Bible stresses that the phrase “the Lord’s release” indicates the year was publicly proclaimed by divine order, making the command a matter of communal obedience to God.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Temporary suspension: Points to verb <em>shamat</em> in Exodus 23:11 (let lie), the fallow-year context, and the parallel with land rest (Keil & Delitzsch, Barnes, Jamieson-Fausset-Brown).
- Full cancellation: Emphasizes the absolute language of v. 2 (“release it,” “not exact”), the parallel with the jubilee, and the ethical principle of forgiveness (Gill, some rabbinic traditions).
What is clear: The release was commanded by God for the sabbatical year, applied to fellow Israelites, and aimed at preventing the permanent ruin of the poor.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nature of the release (shemittah) | The release forbids the lender from pressing for payment during the seventh year. | Some (Keil & Delitzsch, Jamieson-Fausset-Brown, Barnes) see it as a temporary suspension of collection; others (Gill) see it as a permanent cancellation of the debt, though with moral obligation to repay if able later. |
| Applicability to foreigners | The law allows exacting payment from foreigners (v. 3) but not from fellow Israelites. | The reason is debated: foreigners did not observe the sabbatical year (Barnes) versus foreigners are outside the covenant obligation of mutual brotherhood (Cambridge Bible). |
| Relation to the sabbatical land rest | The debt release is connected to the sabbatical year of Exodus 23:10, 11 and Leviticus 25. | Some (Keil & Delitzsch) tie it directly to the land rest, the poor can’t pay because they can’t harvest; others (Hengstenberg via Barnes) see it as a separate, parallel institution for social mercy. |
| Moral obligation after the release year | There is no legal recourse for the creditor after the year ends. | Gill holds that the debtor is morally bound to repay if able; Keil & Delitzsch and Barnes insist the law does not require later repayment, only forbids pressure during the seventh year. |
Historical & Cultural Context
The year of release (shemittah) was part of the sabbatical cycle established earlier in Exodus 23:10, 11 and Leviticus 25:1, 7. Every seventh year the land was to lie fallow, with no sowing or harvesting. During this period, the poor had no crop income, making debt repayment impossible. The law protected them from being crushed by creditors. The Hebrew phrase translated “every creditor” (literally “every owner of a loan of his hand,” ba’al mashsheh yado) suggests a loan secured by a hand-given pledge, a common practice in ancient Israel. The verb “press” (nagas) can mean to exert oppressive pressure, recalling the taskmasters of Egypt (Exodus 3:7). The distinction between “neighbor” and “brother” (fellow Israelite) and the foreigner is crucial: foreigners did not observe the sabbatical year and could be required to pay, since they could still earn income. Barnes notes that this law was eventually undermined by rabbinic traditions; the later prosbul of Hillel (1st century BC) circumvented the release to encourage lending, showing how difficult the command was for an avaricious heart. The proclamation (literally “someone has proclaimed a release to Yahweh”) implies a public, national announcement, like the blowing of trumpets for the year of jubilee (Leviticus 25:9).
Textual Notes
The consulted sources note no significant textual variants for Deuteronomy 15:2. The Hebrew wording is stable across ancient manuscripts, including the Masoretic Text and the Dead Sea Scroll fragments of Deuteronomy. The infinitive absolute form shamot (“remit”) is well-attested and consistent with the emphatic style of legal instruction in the book.
Reception History
In rabbinic Judaism, the shemittah law created the problem of reluctant lenders; Hillel’s prosbul (1st century BC) allowed creditors to collect after the year by transferring the debt to a court, effectively circumventing the release. Early Christian writers (e.g., Origen) allegorized the year of release as the forgiveness of sins through Christ. During the Reformation, Calvin and Matthew Henry read the law as a type of spiritual forgiveness and a call to trust God’s provision. In modern times, the passage has inspired economic justice movements, such as the Jubilee 2000 campaign for debt relief, though most Christians apply it as a principle of mercy rather than a binding civil statute.
Preaching This Verse
Three-point outline
- The command to release (v. 2). The lender must not press his Israelite brother for payment during the seventh year. The release is rooted in God’s ownership of the land and His care for the poor.
- The distinction between brother and foreigner (v. 3). The foreigner is not covered by the sabbatical rest, so collection can continue. This defines the covenant community as a family bound by mutual responsibility.
- The heart behind the law (vv. 7, 11). The law anticipates a selfish thought: “The seventh year is near, so I won’t lend” (v. 9). True obedience trusts God’s provision and opens the hand freely.
Five-point outline
- Release as an act of worship, “Yahweh’s release.”
- Release as a test of trust, will we obey when it costs us?
- Release as a boundary marker, for brothers, not strangers.
- Release as a promise of blessing, vv. 4, 6 connect obedience to abundance.
- Release as a permanent principle, “the poor will never cease” (v. 11) so generosity must continue.
Illustration hooks
- A church that raises funds to pay off medical debt for a family in the congregation, treating it as a “release.”
- A small-group member who lends a friend money for rent, then struggles with fear when the friend can’t repay.
- A farmer enduring a drought year: she can’t harvest, but her bank still wants the mortgage payment, how different God’s economy is.
Questions your congregation is asking
- “If I lend to a fellow Christian, should I ever expect it back?”
- “Does this law still apply today, or was it only for Old Testament Israel?”
- “How do I balance financial responsibility with radical generosity?”
Leading a Discussion
This passage challenges us to see our money and our community through God’s eyes. The year of release was a concrete way of saying, “We are all debtors to God, and we treat each other with the same mercy we have received.” As you discuss, pay attention to the words “release,” “neighbor,” and “brother.” Notice also the warning in verse 9 about a “wicked heart” that refuses to give because the release is near.
Discussion questions
- What does the word “release” (shemittah) suggest to you? Does it mean cancellation, postponement, or something else? Why?
- Verses 2 and 3 distinguish between a “neighbor” and a “foreigner” (or “brother” and “foreigner”). What does this distinction tell us about the intended social scope of the law?
- Why is the release called “Yahweh’s release” (v. 2)? What difference does it make that the command comes from God, not from human leaders?
- Read verse 9. What kind of thought is forbidden, and why is it called “wicked”? How does this reveal the condition of the heart?
- Compare this passage with Matthew 6:12, 15, where Jesus teaches about forgiving debts/transgressions. What connections do you see? What differences?
- How does this law challenge the way you view lending, borrowing, or giving among people in your church?
- What would it look like for your small group or church to practice a “year of release” in some form today?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Nehemiah 5:7 | Then I consulted with myself, and contended with the nobles and the rulers, and said to them, “You exact usury, everyone of his brother.” I held a great assembly against them. |
| Nehemiah 5:11 | Please restore to them, even today, their fields, their vineyards, their olive groves, and their houses, also the hundredth part of the money, and of the grain, the new wine, and the oil, that you are charging them.” |
| Isaiah 58:3 | ‘Why have we fasted,’ they say, ‘and you don’t see? Why have we afflicted our soul, and you don’t notice?’ “Behold, in the day of your fast you find pleasure, and oppress all your laborers. |
| Amos 8:4 | Hear this, you who desire to swallow up the needy, and cause the poor of the land to fail, |
| Amos 8:6 | that we may buy the poor for silver, and the needy for a pair of sandals, and sell the sweepings with the wheat?’” |
| Matthew 6:12 | Forgive us our debts, as we also forgive our debtors. |
| Matthew 6:14 | “For if you forgive men their trespasses, your heavenly Father will also forgive you. |
| Matthew 6:15 | But if you don’t forgive men their trespasses, neither will your Father forgive your trespasses. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies that the release of debts in the sabbatical year was only a temporary suspension for that year, not a permanent cancellation, and applied exclusively to loans made because of poverty. He resolves the apparent contradiction between verses about no poor and always poor by explaining that the release is only required when a poor person is involved.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator observes that Deuteronomy 15:2's wording, especially the rare term "neighbour" for a fellow Israelite and the legal formula, shows it is a quotation from an older law. "The Lords release" means the debt is canceled by divine order, and the proclamation indicates a single nationwide year.
Geneva Bible Notes Reformed 1599
This note stresses that the Year of Release is not merely a postponement of debts but a full cancellation proclaimed by the Lord Himself. The creditor is bound by God’s decree to forgive the loan entirely and never demand repayment from a fellow Israelite.
Gill's Exposition of the Bible Baptist 1748
Gill argues that the year of release cancels the debt permanently, not just suspends it for that year. The creditor may not demand payment, though he may accept it if freely offered. This law prefigures Gods forgiveness of sins, which is a full and free release from the debt of punishment through Christ.
Jamieson-Fausset-Brown Commentary Protestant 1871
Jamieson, Fausset and Brown stress that the release is not outright cancellation but a suspension of collecting debts during that year. The relief applies only between Israelites, not foreigners, and the motive is obedience to God's command and acknowledgment that all property belongs to Him.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argues that the release required every seventh year was not a full cancellation of debts, as some interpreters claimed, but only a suspension of collection for that year. They base this on the same Hebrew word used for letting the land rest in Exodus, which also means leaving it alone rather than giving it away permanently.
Lange's Commentary Reformed 1857
Lange reads these laws as a progressive unfolding of the Sabbath-idea: release for debts, freedom for slaves, and consecration of the firstborn all move toward the same rest God intended. The feasts then complete this pattern, turning Sabbath rest into joyful celebration of redemption. For him the whole section is about time itself being sanctified to the Lord.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry stresses that the release of debts every seventh year is called "the Lord's release," meaning God claims it as His own institution. He sees the law as a test of faith: a generous heart must not hold back from lending even when the release year is near, trusting God's blessing over human calculation. For Henry, the command checks both stinginess and unbelief.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley explains that the seventh-year release freed an Israelite debtor from legal obligation, though conscience still required repayment if possible. He stresses that "brother" limits this relief to fellow Israelites, and "the Lord's release" means obedience to God, honoring His claim on their estates.