Debt Forgiveness and the Poor's Redemption in Scripture
Debt Forgiveness and the Poor's Redemption in Scripture
The concept of debt forgiveness and the redemption of the poor is deeply rooted in biblical teachings. In the Lord's Prayer, Jesus instructs his followers to pray, "Forgive us our debts, as we also forgive our debtors" [3]. This petition reflects the biblical understanding of sin as a debt owed to God, which can only be forgiven through divine mercy.
The Mosaic law contains several provisions for the welfare of the poor, including the right to glean fields, the sharing of produce during sabbatical years, and the restoration of property during the jubilee year [1, 4]. These laws demonstrate God's concern for the poor and vulnerable members of society. The Psalmist also highlights God's care for the poor, stating that He "will have pity on the poor and needy" and "save the souls of the needy" [2].
In the Old Testament, the concept of redemption is closely tied to the idea of debt forgiveness. The Hebrew word "apolutrosis" implies a ransom or price paid to redeem something or someone [5]. The jubilee year, in particular, was a time when slaves were freed, and property was restored to its original owners, illustrating God's desire to redeem and restore His people.
The biblical emphasis on debt forgiveness and redemption is not limited to the Old Testament. In the New Testament, Jesus teaches that forgiveness is a fundamental aspect of the Christian life. The parable of the unforgiving servant (Matthew 18:21-35) underscores the importance of forgiving others as we have been forgiven by God. The apostle Paul also stresses the need for believers to forgive one another, just as God has forgiven them (Ephesians 4:32).
The early Christian interpreters understood the connection between debt forgiveness and the redemption of the poor. For example, John Gill notes that the Mosaic law's provision for releasing debts every seven years was a significant act of mercy towards poor debtors [7, 8]. Similarly, Jamieson, Fausset, and Brown comment on the importance of restoring pledges and providing for the needy, highlighting the biblical emphasis on both justice and benevolence [6].
The biblical teachings on debt forgiveness and the redemption of the poor have shaped Christian thought and practice throughout history. As Matthew Henry observes, the law of release in Deuteronomy 15:1 was a remarkable expression of God's care for the poor and vulnerable [7]. The biblical emphasis on forgiveness and redemption continues to inform Christian understandings of justice, mercy, and compassion.
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Poor — The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned: + The right of gleaning. (Leviticus 19:9,10; 24:19,21) + From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) + Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) + Prohibition of usu”
- Psalms “He will have pity on the poor and needy. He will save the souls of the needy. -- Psalms 72:13”
- Matthew “Forgive us our debts, as we also forgive our debtors. -- Matthew 6:12”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Poor — The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19, 21). (2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6). (3.) In the year of jubilee they recovered their property (Lev. 25:25-30). (4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the poor (Deut. 15:7-11). (5.) In the sabbatical and jubi”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Redemption — The purchase back of something that had been lost, by the payment of a ransom. The Greek word so rendered is apolutrosis, a word occurring nine times in Scripture, and always with the idea of a ransom or price paid, i.e., redemption by a lutron (see Matt. 20:28; Mark 10:45). There are instances in the LXX. Version of the Old Testament of the use of lutron in man's relation to man (Lev. 19:20; 25:51; Ex. 21:30; Num. 35:31, 32; Isa. 45:13; Prov. 6:35), and in the same sense of man's relation to God (Num. 3:49; 18:15). There are many passages in the New Tes”
- Ezekiel (Presbyterian) “Jamieson, Fausset & Brown on Ezekiel 18:7: restored . . . pledge--that which the poor debtor absolutely needed; as his raiment, which the creditor was bound to restore before sunset (Exo 22:26-27), and his millstone, which was needed for preparing his food (Deu 24:6, Deu 24:10-13). bread to . . . hungry . . . covered . . . naked-- (Isa 58:7; Mat 25:35-36). After duties of justice come those of benevolence. It is not enough to refrain from doing a wrong to our neighbor, we must also do him good. The bread owned by a man, though "his," is given to him, not to keep to himself, but to impart to ”
- Deuteronomy (Nonconformist/Puritan) “Matthew Henry on Deuteronomy 15:1: Here is, I. A law for the relief of poor debtors, such (we may suppose) as were insolvent. Every seventh year was a year of release, in which the ground rested from being tilled and servants were discharged from their services; and, among other acts of grace, this was one, that those who had borrowed money, and had not been able to pay it before, should this year be released from it; and though, if they were able, they were afterwards bound in conscience to repay it, yet thenceforth the creditor should never recover it by law. Many good expositors think it on”
- Deuteronomy (Baptist/Reformed) “John Gill on Deuteronomy 15:2: And this is the manner of the release,.... Or the rules to be observed in making it: every creditor that lendeth ought unto his neighbour shall release it; that is, forgive the debt, or free the debtor from any obligation to payment. Some think this was only a release of debts for this year, in which there was no ploughing nor sowing, and so a poor man could not be in any circumstances to pay his debts, but might be exacted afterwards; but it rather seems to be a full release, so as the payment of them might not be demanded, neither this year nor afterwards; in”