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15. Cancelling Debts

¹ At the end of every seven years you must cancel debts. ² This is how it is to be done: Every creditor shall cancel any loan they have made to a fellow Israelite. They shall not require payment from anyone among their own people, because the LORD’s time for canceling debts has been proclaimed. ³ You may require payment from a foreigner, but you must cancel any debt your fellow Israelite owes you. ⁴ However, there need be no poor people among you, for in the land the LORD your God is giving you to possess as your inheritance, he will richly bless you, ⁵ if only you fully obey the LORD your God and are careful to follow all these commands I am giving you today. ⁶ For the LORD your God will bless you as he has promised, and you will lend to many nations but will borrow from none. You will rule over many nations but none will rule over you.

⁷ If anyone is poor among your fellow Israelites in any of the towns of the land the LORD your God is giving you, do not be hardhearted or tightfisted toward them. ⁸ Rather, be openhanded and freely lend them whatever they need. ⁹ Be careful not to harbor this wicked thought: “The seventh year, the year for canceling debts, is near,” so that you do not show ill will toward the needy among your fellow Israelites and give them nothing. They may then appeal to the LORD against you, and you will be found guilty of sin. ¹⁰ Give generously to them and do so without a grudging heart; then because of this the LORD your God will bless you in all your work and in everything you put your hand to. ¹¹ There will always be poor people in the land. Therefore I command you to be openhanded toward your fellow Israelites who are poor and needy in your land.

Freeing Servants

¹² If any of your people—Hebrew men or women—sell themselves to you and serve you six years, in the seventh year you must let them go free. ¹³ And when you release them, do not send them away empty-handed. ¹⁴ Supply them liberally from your flock, your threshing floor and your winepress. Give to them as the LORD your God has blessed you. ¹⁵ Remember that you were slaves in Egypt and the LORD your God redeemed you. That is why I give you this command today.

¹⁶ But if your servant says to you, “I do not want to leave you,” because he loves you and your family and is well off with you, ¹⁷ then take an awl and push it through his earlobe into the door, and he will become your servant for life. Do the same for your female servant.

¹⁸ Do not consider it a hardship to set your servant free, because their service to you these six years has been worth twice as much as that of a hired hand. And the LORD your God will bless you in everything you do.

The Firstborn Animals

¹⁹ Set apart for the LORD your God every firstborn male of your herds and flocks. Do not put the firstborn of your cows to work, and do not shear the firstborn of your sheep. ²⁰ Each year you and your family are to eat them in the presence of the LORD your God at the place he will choose. ²¹ If an animal has a defect, is lame or blind, or has any serious flaw, you must not sacrifice it to the LORD your God. ²² You are to eat it in your own towns. Both the ceremonially unclean and the clean may eat it, as if it were gazelle or deer. ²³ But you must not eat the blood; pour it out on the ground like water.

11. For the poor shall never cease out of the land. The notion ¹⁴⁷¹⁴⁷ “I know that ye will not obey me with a perfect heart, and therefore my blessing shall be lessened towards you, and there shall be poor among you.” Hebrew commentators quoted in Munster and Fagius. — Poole’s Syn. of those is far fetched who suppose that there would be always poor men among them, because they would not keep the law, and consequently the land would be barren on account of their unrighteousness. I admit that this is true; but God does not here ascribe it to their sins that there would always be some beggars among them, but only reminds them that there would never be wanting matter for their generosity, because He would prove what was in their hearts by setting the poor before them. For, (as I have observed above,) this is why the rich and poor meet together, and the Lord is maker of them all; because otherwise the duties of charity would not be observed unless they put them into exercise by assisting each other. Wherefore God, to stir up the inactivity of the rich, declares that lie prescribes nothing but what continual necessity will require.

13. And when thou sendest him out free from thee. Here not only is the enfranchisement of slaves enjoined, but an exhortation to liberality is also added, viz., that they should not send away their slaves without their hire; for this is not a civil enactment for the purpose of extorting from the avaricious more than they were willing to give. The rule of Paul here applies:

“Every man according as he purposeth in his heart, so let him give; not grudgingly or of necessity: for God loveth a cheerful giver.” (2 Corinthians 9:7.)

But, since the Hebrew slaves were brethren, God would not allow them to be placed in a worse condition than hirelings. That He commands them to be furnished out of the wine-press, and floor, and flock, does not mean that they were to be enriched, or that a large provision should be assigned to them, but He justly lays a constraint on the rich, whose varied abundance supplied them with the means of liberality; as if He would show them from whence they received their gratuitous gifts, which were at the same time a just compensation for the labors of their slaves.

18. It shall not seem hard unto thee. I have lately observed how difficult and inconvenient to the Jews was the observance of this law; wherefore it is not without reason that God reproves their mean and niggardly pride, if they enfranchised their slaves grudgingly. And, indeed, He first urges them to obey on the score of justice, and then from the hope of remuneration. For He reminds them that for six years the slave had earned double the wages of a hireling, either because his life was more laborious, inasmuch as heavier tasks are required from slaves than from free-men, who are paid for their work; or because he had completed twice as long a period as hirelings were wont to be engaged for. For the Jewish (commentators) ¹⁴⁹¹⁴⁹ “The Chaldee, Vatablus, and other more recent commentators translate it, Since he has served thee for six years for double the wages of a hireling; which the Hebrews thus explain, that the wages of a slave of six years’ standing are called double, because hirelings amongst the Hebrew’s only engaged themselves for three years, whereas the slave served for sir years; therefore he served twice as long, and earned twice as much.” — Corn. a Lapide in loco. infer from this passage, that three years was the term prescribed for hired servants; and thus they suppose the six years were counted. But since this is a mere conjecture, I know not whether my opinion is not more suitable, that for six years their labors had been twice as profitable as would have been those of a free-man who is not under the compulsion of a slave.

19. All the firstling males. Another caution is added, that they should make no profit of the first-born; for they might have used the labor of the ox in plowing, or as a beast of burden; they might also have sheared the lambs, and have afterwards brought a deteriorated animal into the tabernacle. God commands, therefore, that what was due to Him should be honestly and absolutely paid. But, if good laws sprang from evil habits, it hence appears with what audacious greediness men have ever been led away to wicked gains, since it was necessary that they should be prohibited by an express edict from seeking to enrich themselves at God’s expense. Wherefore, it is not to be wondered at that men are acute and sagacious in cheating each other, since they by no means hesitate to deceive God by wicked artifices.