Deuteronomy 15:3
You may collect something from a foreigner, but you must forgive whatever your brother owes you.
You may collect something from a foreigner
In the context of ancient Israel, a "foreigner" refers to someone who is not part of the Israelite community or covenant people. This distinction is significant because the Israelites were bound by specific laws and covenants that did not apply to foreigners. The permission to collect debts from foreigners reflects the different social and legal obligations that existed between Israelites and non-Israelites. This practice underscores the importance of community and covenant within Israel, as well as the recognition of different economic relationships with those outside the covenant. In a broader biblical context, this distinction can be seen in the way Israel was called to be a separate and holy nation (Leviticus 20:26), yet also to be a light to the nations (Isaiah 49:6).

but you must forgive whatever your brother owes you
The term "brother" here refers to fellow Israelites, emphasizing the familial and covenantal relationship among the people of God. The command to forgive debts every seven years, known as the Year of Release or Shemitah, is rooted in the principle of mercy and social justice. This practice ensured that poverty and debt did not become permanent conditions within the community, reflecting God's concern for the poor and marginalized (Deuteronomy 15:1-2). It also foreshadows the ultimate forgiveness and release found in Jesus Christ, who cancels the debt of sin for believers (Colossians 2:13-14). This principle of forgiveness and release is echoed in the New Testament teachings on forgiveness and the Jubilee (Luke 4:18-19), highlighting the continuity of God's redemptive plan throughout Scripture.

Persons / Places / Events
1. Moses
The author of Deuteronomy, delivering God's laws to the Israelites before they enter the Promised Land.

2. Israelites
The chosen people of God, receiving instructions on how to live in community and obedience to God's laws.

3. Foreigners
Non-Israelites living among or interacting with the Israelites, subject to different rules regarding debt.

4. Promised Land
The land of Canaan, which the Israelites are about to enter, where these laws will be applied.

5. Sabbatical Year
The seventh year in which debts are to be forgiven among the Israelites, emphasizing mercy and community support.
Teaching Points
Principle of Mercy
The command to forgive debts among brothers highlights God's desire for mercy and compassion within the community of believers.

Community Support
By forgiving debts, the Israelites were to ensure that no one among them was perpetually burdened, fostering a supportive and caring community.

Distinction in Relationships
The distinction between how debts are handled with foreigners versus fellow Israelites underscores the special bond and responsibility within the family of faith.

Reflection of God's Forgiveness
Just as God forgives our spiritual debts, we are called to forgive others, reflecting His grace and mercy in our relationships.

Practical Stewardship
This law encourages wise financial stewardship and generosity, reminding believers to manage resources in a way that honors God and supports others.
Bible Study Questions
1. How does the principle of forgiving debts among brothers in Deuteronomy 15:3 reflect God's character and His expectations for His people?

2. In what ways can the concept of the Sabbatical year and debt forgiveness be applied in modern Christian communities?

3. How does the distinction between handling debts with foreigners and fellow Israelites inform our understanding of relationships within the church today?

4. What parallels can be drawn between the forgiveness of debts in Deuteronomy 15:3 and Jesus' teachings on forgiveness in the New Testament?

5. How can believers today practice financial stewardship and generosity in a way that aligns with the principles found in Deuteronomy 15:3?
Connections to Other Scriptures
Exodus 23:10-11
Discusses the Sabbatical year, where the land is to rest, paralleling the forgiveness of debts.

Leviticus 25:1-7
Provides further details on the Sabbatical year, emphasizing rest and provision.

Matthew 18:21-35
Jesus' parable of the unforgiving servant, illustrating the importance of forgiving debts as God forgives us.

Galatians 6:10
Encourages doing good to all, especially to those in the family of believers, reflecting the principle of forgiving debts among brothers.

Romans 13:8
Advises believers to owe nothing except love, aligning with the spirit of debt forgiveness.
The Year of ForgivenessR.M. Edgar Deuteronomy 15:1-6
A Bulwark Against CupidityD. Davies Deuteronomy 15:1-11
The Lord's ReleaseJ. Orr Deuteronomy 15:1-12
People
Moses
Places
Beth-baal-peor, Egypt
Topics
Anything, Brother, Cancel, Debt, Demand, Exact, Forced, Foreigner, Mayest, Nation, Owes, Payment, Release, Stranger, Whatever, Whatsoever, Yours
Dictionary of Bible Themes
Deuteronomy 15:3

     5661   brothers

Deuteronomy 15:1-3

     5274   credit

Deuteronomy 15:1-4

     4208   land, divine responsibility

Deuteronomy 15:1-6

     5504   rights

Deuteronomy 15:1-11

     5353   interest

Library
Homiletical.
Twenty-four homilies on miscellaneous subjects, published under St. Basil's name, are generally accepted as genuine. They are conveniently classified as (i) Dogmatic and Exegetic, (ii) Moral, and (iii) Panegyric. To Class (i) will be referred III. In Illud, Attende tibi ipsi. VI. In Illud, Destruam horrea, etc. IX. In Illud, Quod Deus non est auctor malorum. XII. In principium Proverbiorum. XV. De Fide. XVI. In Illud, In principio erat Verbum. XXIV. Contra Sabellianos et Arium et Anomoeos.
Basil—Basil: Letters and Select Works

Civ. Jesus Arrives and is Feasted at Bethany.
(from Friday Afternoon Till Saturday Night, March 31 and April 1, a.d. 30.) ^D John XI. 55-57; XII. 1-11; ^A Matt. XXVI. 6-13; ^B Mark XIV. 3-9. ^d 55 Now the passover of the Jews was at hand: and many went up to Jerusalem out of the country before the passover, to purify themselves. [These Jews went up before the Passover that they might have time to purify themselves from ceremonial uncleanness before the feast. They were expected to purify before any important event (Ex. xix. 10, 11), and did
J. W. McGarvey—The Four-Fold Gospel

Secondly, for Thy Words.
1. Remember, that thou must answer for every idle word, that in multiloquy, the wisest man shall overshoot himself. Avoid, therefore, all tedious and idle talk, from which seldom arises comfort, many times repentance: especially beware of rash answers, when the tongue outruns the mind. The word was thine whilst thou didst keep it in; it is another's as soon as it is out. O the shame, when a man's own tongue shall be produced a witness, to the confusion of his own face! Let, then, thy words be few,
Lewis Bayly—The Practice of Piety

The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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