Debts, Slaves, And Livestock (15:1-23)
Neal Pollard
God knew that there would be circumstances to arise, both unforeseen and self-inflicted, which caused one Israelite to become indebted to another. This is assumed in the instructions which begin the fifteenth chapter. However they were accrued, the law provided a remission of that debt in the seventh year. These regulations connect back to the tithe for the poor at the end of chapter fourteen. Those more likely to incur debts or sell themselves might be Levites, strangers, widows, and orphans (Keil & Delitzsch, Vol. 1, 918). Israel was to behave compassionately so that the Lord would bless them (4,6,10,18).
Dismissing Debts (1-11). It must have been that terms and amounts of loans were manageable enough to be repaid in no more than six years. If there was still residual debt by year seven, the Sabbatical year, it was to be remitted. These instructions come closest to paralleling Leviticus 25:8-38, the year of Jubilee instructions. Some of the loan guidelines, such as not charging interest, are found there. James Smith explains, “Debts of Israelite brothers were to be canceled at the end of the sabbatical cycle. Some scholars think this means totally canceled; others think that a one year reprieve was granted. Ideally, faithfulness to the Law would bring such a blessing that borrowing among brothers would be unnecessary” (Pentateuch, 509). These rules applied between Israelite creditors and debtors and did not apply to foreigners in their midst. The overriding principle in this section was compassion and generosity toward the poor, “For the poor will never cease to be in the land; therefore I command you, saying, ‘You shall freely open your hand to your brother, to your needy and poor in your land” (11). Jesus would allude to this passage near the time of His crucifixion (Mat. 26:11; Mark 14:7; John 12:8).
Freeing Slaves (12-18). This instruction parallels Exodus 21:2-6. If a Hebrew sold himself to his fellow countryman, the owner was to emancipate the slave in the seventh year. He was to send the former slave away with goods enough for the newly freed one to get by and start afresh (14). There was a provision for the slave to freely choose to remain with his owner, signified with the piercing of the ear showing to whom the slave owned. Under Christ, we choose who our owner will be. But, all of us will be enslaved either to sin or righteousness (Rom. 6:15-18).
Consecrating Firstborn Livestock (19-23). These five verses are condensed from instruction in multiple places in the Pentateuch (Exo. 13:2,12; Lev. 7:15-18; 17:10; 22:19-25). Why place these instructions here, where it does not seem to obviously fit with the previous two items? “The reason for addressing the matter here may be its association with the exodus event in which the firstborn of Israel were miraculously preserved while those of Egypt were slain, an event to which reference has already been made in the immediate context (cf. 15:12–15). The passage also provides a suitable conclusion to the section on tribute that began with instruction concerning the firstfruits of produce and firstborn of the flocks and herds (14:22–23)” (Merrill, NAC, 249).
This brief chapter seems focused on conscientious concern for both God and fellowman. The spectrum is broad, from the all-powerful source of all blessings to the most indigent and needy among them. The Israelite was to reflect the blessings and generosity of God to those who needed to see God’s character and nature at work though them! They were a people who were to be holy as God was holy (Lev. 11:44-45).
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