A Sabbatical Year of Release for Debtors W.1-6

years God's blessing, and as His children, they are to manifest C of that family characteristic by acts of kindness to others in labour need. The key word of the chapter is Release (v. 1); and the ; 4 — way in which this should be shown to others is outlined in HA The vv. 7,8,10. The basis of this action is expressed in v. 6: setting "Yahweh thy God blesseth thee". The Year of Release PTE apart typifies the Grace of the Gospel in which is proclaimed of the the "acceptable year of Yahweh" (Luke 4:19), through R firstlin which release from "debts" is granted, if the same measure gs of of forgiveness is extended to others. the FIF herd implying in the 7th year. Thus the A Sabbatical Year of Release For Debtors expression "in the seventh year" (v. 12) and — w.1-6 is rendered "at the end of seven years" TEE flock The word "release" means to remit a in Jer. 34:14. The provisions laid down debt, as here, or to let ground lie fallow, as for this year were to continue until its unto in Exod. 23:11, both of which are commanded end. Yahwe for theinExod.23:11,bothof seventh year. The remission of "Every seven years" — The N debts on this occasion is limited to fellow seventh year being the covenant year. h. The Israelites, both neighbour and brother. "Thou shalt make a release" — The Chapt The privilege is not extended to foreigners Hebrew shemittah signifies to let drop or TH (v. 3). The debts incurred, and which are to lapse. In this place it means to remit a er be forgiven, relate to conditions of poverty debt, but in Exod. 23:11 it is used in regard emphasis experienced in a rural community; they do not to the ground which is to lie fallow in the apply to a experiencedincommerical nation where seventh year. The Sabbatical year brought E es the credit is a basic part of the economy, and is rest to the land which was not sown nor obligation extended for business purposes. In fact, reaped, and the produce of which became oflingsoftheh under conditions then prevailing, poverty the common property of all (Lev. 25:2-7), SAB should not have been experienced by any (v. reminding the Israelite that the increase erdandflock 4). It would come only through he received came not from his personal disobedience to God. This fact links this labour merely, but was a blessing from untoYahwe provision for forgiveness with Christ's "the Giver of every good and perfect gift" BA h.TheChapt prayer: "Forgive us our debts as we forgive (James 1:17). In return for the abundance our debtors" (Matt. 6:12). God promised, the Israelite was to erem- manifest consideration and kindness to TIC Israelites to VERSE 1 the poor as Yahweh had to him in "At the end of" — This is a Hebraism Egypt (Deut. 24:19-22); and as he had assist their been for- brethren in 205 AL need. Those YE in prospe AR rity are called The chapter divides upon into four parts: ± — The to provision of a Sabbatical recog Year as a Year of Release nise for debtors; 2 — The that attitude to be adopted their towards those in need as me abund Year of Release approaches; ance 3 — The liberty to be comes granted slaves after six from THE CHRISTADELPHIAN EXPOSITOR CHAPTER FIFTEEN CHAPTER FIFTEEN THE CHRISTADELPHIAN EXPOSITOR given much by God, he was to waive all cumstances, therefore, there would be no the basis of 1 John 4:20. It also underlined do all these commandments which I debts owing to him for the time being need to borrow. These facts should be the fact that if they wanted forgiveness of command thee this day" — The R.V. (Deut. 15:1-2). At the same time, lending clearly kept in mind in regard to the their shortcomings from God they must be places the "If at the beginning of the to the poor must not be relaxed because provisions of this Sabbatical year. prepared to forgive the debts their fellow- sentence, emphasising the conditions of the seventh year was approaching, for "Shall release it" — The word shamat men owe them; this, indeed being the blessing: "// only thou diligently hearken Yahweh Who heard Israel's cry in Egypt signifies to let drop or lapse (see Exod. basis of the covenant of Grace — and . . . " thus linking the statement with the would hearken to the voice of the poor, 23:11; Jer. 17:4). In regard to the land, it hence appropriate in relation to the "you" of v. 4. Blessing was promised the and punish the hard-hearted (w. 7-10). denoted to lie fallow; in regard to debts, to seventh year. people conditional upon their observance The lending to which the Law took heed be remitted. of the Law. See Lev. 26:3-14; Deut. 4:9; 11:13-15; 28:1-14; Psa. 19:11. was that to those in extreme want through "He shall not exact it of his neighbour, VERSE 3 adverse personal circumstances. It did not or of his brother" — The debt of any "Of a foreigner thou mayest exact it relate to loans for business purposes, Israelite was to be remitted. See Isa. again" — The Hebrew word for foreigner VERSE 6 commercial interests, purchase of 58:6, and contrast with Neh .5:7-11. See is nokri, a stranger of another nation, "For Yahweh thy God blesseth thee, as property and so forth (see Deut. 15:4; present application: Matt. 6:12,14,15; having no internal social relation to He promised thee" — Yahweh promised Exod. 22:25; Lev. 25:35-38; Deut. 23:19- 18:25-35; Luke 6:34-38; 7:42. The main Israel. The word is used as distinct from to bless the people, conditionally upon 20). In addition, Hebrew slaves were to thought behind the provision, therefore, is ger, the foreign client, or settler in them obeying the Law as stated in the be released, and liberally helped (Deut. the forgiveness of sins in a practical Israel. See Deut. 14:21 where the term previous verses. If they proved obedient, 15:12-18) every seventh year, though this manner as an extension of the forgiveness ger is used. The foreigner, having no the blessing would be of such an extent did not necessarily synchronise with the one expects from God. In that regard, the covenant relationship with Yahweh, that they would not experience any Sabbatical Year. limitation of this law to either a could not claim the special remissions and poverty. VERSE 2 "And this is the manner of the neighbour (see note above), or a privileges of the Sabbatical year. He did "And thou shalt lend unto many brother, is significant. It means that if not have to remit his labour that year, nations, but thou shalt not borrow" — release" any wish to profit by its provisions they and therefore could earn an income, and The literal Hebrew is thou shalt take, but — Hebrew shemittah. See above. The had to be in covenant-relationship with also was exonerated from liability to shalt not give pledges. The promise is that word "manner" is from dabar, signifying Yahweh. That also, is a necessary discharge a debt. Being in a similar of a large foreign commerce, selling matter of teaching. The Oxford Gesenius prerequisite for forgiveness of sins in relationship to those who have not goods to other nations profitably on credit. renders shemittah as "a letting drop of Christ. accepted Christ today, the forgiveness of See also Deut. 28:12,42. exactions, a (temporary) remission". "Because it is called Yahweh's release" sins available in the Lord, was not open to "And thou shalt reign over many From this it is claimed that debts were to — Rotherham renders this: "Because him. The fact that foreigners were nations, but they shall not reign over be treated as the land, and no exactions or there hath been proclaimed a release unto excluded from the benefits of the Law thee" — This promise was partly fulfilled payments made for twelve months; in fact Yahweh" — Young implies that the initia might encourage them to become converts under David and Solomon. See also Deut. a moratorium for one year on the money tive should come from the debtor: "all to Yahweh, and accept His way through 28:13. owing. From this, many believe that may avail themselves of it". It is given the the covenant of Moses — as it was open instead of the debts being completely title of Yahweh's Release because: for them to do. There Must Be No Reduction of Lending cancelled on the seventh year, they were * He extends Himself to relieve the "But that which is thine with thy as The Year of Release Approaches—w. merely held in obeyance. However, poor. He heareth such (Psa. 69:23), and brother thine hand shall release" — See 7-11 Jewish interpreters understand it as a note on the word "release" (v. 2). literal discharge of the debt; and that desires His people to manifest His charac Moses warns against any attempt on the seems to be the real intent of the teristic in that regard. part of the thoughtless to forestall the command. * He desires all to recognise their real VERSE 4 effects of the Year of Release by refusing poverty as being in need of Yahweh's for "Save when there shall be no poor assistance as the time approaches. A "Every creditor" — The Hebrew giveness, whatever their material prosper among you" — The R.V. renders this: refusal to help because it is at hand is expression signifies Lord of a Loan, ity may be. "Howbeit there shall be no poor with described as a "wicked thought of the implying the dominant status of a * He desires His people to learn mercy thee. . ." This statement describes what heart" (v. 9). creditor, and the subjection to which and have compassion on the poor and would be the case if Israelites kept the debts reduce one who is brought under needy —w. 7-11; Matt. 5:44-48; Heb. 5:2 Law; therefore the evidence of poverty VERSE 7 the power of them. recognising their own spiritual poverty, indicated violation of the Law. "If there be among you a poor man of "That lendeth ought unto his and the debt they owe to God. "For Yahweh shall greatly bless thee in one of thy brethren within any of thy gates neighbour" — The word "neighbour" is * He desires His people to reciprocate the land which Yahweh giveth thee for an in the land which Yahweh thy God giveth from the Hebrew raia and denotes an His goodness and to become the channel inheritance to possess it" — The R.V. thee" — The affluence Israel enjoyed associate, thus a fellow-Israelite. The law through which flows Divine blessings to places these words in parenthesis, making came from God. This imposed a of Release, therefore, was limited to others. Because of that they were not only the blessing conditional upon the responsibility to share the benefits Israelites (Cp. v. 3). However, Israelites to forgive debts, but also to release slaves obedience of the people. Specific received with their needy brethren. This were strongly discouraged from —w. 12-15. promises of help were given by God to is described as "lending unto Yahweh" borrowing except for urgent, personal * The land had rest in the seventh year, the people if they proved obedience Who has promised to repay with interest needs. The nation was established upon a bountiful harvests being provided for that (Deut. 28:1-14). When the contrary (Prov. 19:17). rural basis; the land was divided by purpose, pointing forward to the rest to occurred the blessing was withdrawn (cp. "Thou shalt not harden thine heart, nor Yahweh to each family group; the come — Heb. 4:11. blessing of God was promised in regard * The Law reminded the people that VERSE 5 VERSE 8 to the increase thereof. Therefore, no their prosperity came from Yahweh, and poverty would have been experienced, that in gratitude thereof they should show "Only if thou carefully hearken unto "But thou shalt open thine hand wide except by those who failed to heed His reciprocal kindness to their fellowmen on the voice of Yahweh thy God to observe to unto him, and shalt surely lend him suffi- commands, and lacked the Divine 207 blessing. Under normal cir- Ruth 1:6). shut thine hand upon thy poor brother" — Consider the exhortation of Prov. 21:13; 206 James 2:15-16; 1 John 3:17. THE CHRISTADELPHIAN EXPOSITOR CHAPTER FIFTEEN dent for his need in that which he want- CHAPTER FIFTEEN THE CHRISTADELPHIAN EXPOSITOR eth" — To open the hand wide is to cheerful giver" (2 Cor. 9:5-7). nect his house with that of an influential of justice that at the conclusion of his manifest open-hearted generosity. See "That for this thing Yahweh thy God neighbour (Exod. 21:7); the insolvent servitude, the latter should liberally Psa. 37:26; 112:5; Prov. 19:17; Matt. shall bless thee hi all thy works, and in all debtor could be sold to pay his debts (2 respond. Note the rebuke administered 5:42; Luke 6:34-36. However, it is that thouputtest thine hand unto" — See Kings 4:1; Neh. 5:5,8); a man through to Laban because of his parsimonious necessary to bear in mind that the Deut. 14:29; 15:4. Yahweh promised a want might be forced to sell himself (Lev. attitude (Gen. 31:42). See the manner in reference is to needs, not wants. A person's reciprocal blessing for those who 25:39); a thief might be sold to make good which Yahweh compelled the Egyptians wants are more than his needs, and the sacrificed self-interest to help their needy what he has stolen (Exod. 22:2). to liberally reward their Israelitish slaves former must not be mistaken for the latter. brethren. However, slave-trading by stealing and when they released them (Exod. 3:21). The word "need" is from a Hebrew root VERSE 11 selling a person was punishable by death Because they had experienced such signifying to lack. The reference is to a (Exod. 21:16). Nevertheless contrast to treatment, Israelites were commanded to lack of the essentials of life. Even the "For the poor shall never cease out of other nations, conditions of slaves in manifest similar consideration for their word "wanteth" in this verse, in its the land" — See Christ's use of this Israel were generally good. Slaves were fellow-Israelites who should be Hebrew form, denotes a need rather than warning — Matt. 26:11; Mark 14:7; John offered all the benefits of religion (Deut. treated as Yahweh's bond-servants (Lev. a want. Yahweh has promised to supply 12:8. Mary had been extravagent in 5:14-15; 12:18; 16:11), even though they 25:42-44). See the principle extended: our needs, but not necessarily our wants. showing her love of her Lord by the were considered as the property of their Prov. 3:27-28; Jer. 22:13; Mai. 3:5; Col. In this age of greed and affluence, wants purchase and use of the jar of ointment, masters (Exod. 21:20-21,32). The Law 4:1. The command of the verse before us is are far in excess of needs. See Psa. 37:25. and had earned the rebuke of the guarded against excessive abuse (Exod. covetous Judas and the other Apostles an extension of that previously stated in 21:20.26V and it was to benefit of the Exod. 21:2-11, but not a contradiction of VERSE 9 for "wasting" money on a useless act — as they interpreted it. Judas declared that the master to care for those under his control it. Moses, here, is expressing the spirit by "Beware that there be not a thought in ointment thus expended could have been (See Eph. 6:9). which that previously commanded should thy wicked heart" — The word "beware" sold and given to the poor — not that he "And serve thee six years" — The be observed. is from the Hebrew shamar, to hedge cared for the poor. The Lord responded number of years was chosen because of its about; therefore, to be on guard with with the statement that opportunity to numerical significance. Six is the number VERSE 14 respect to yourself. The word "wicked" is relieve the poor was ever present, but not of flesh, and typically represents the "Thou shalt furnish him liberally out of belial, signifying worthless/less; and the opportunity to manifest love to him. In period of six thousand years, leading to thy flock, and out of thy floor, and out of "thought" is dabar, word. The idea is that other words, mere acts of charity do not the Millennium. thy winepress" — The word "furnish" in out of an empty, worthless heart, a person compensate for serving Christ in the way "Then hi the seventh year thou shalt let the Hebrew literally signifies to lay on the might reason with himself. he approves. Moses' words in this verse him go free from thee" — Though this is neck, that is adorn the neck of the "Saying, The seventh year, the year of imply that some in Israel would fail to here recorded on the background of liberated slave with gifts. The release, is at hand" — This is the perfectly observe the Law, and thus would instructions regarding the Sabbatical manifestation of liberality is a principle statement that the empty, worthless fall short of the promised blessing Year, in fact it does not relate to that also set forth by the Lord (see Luke heart might utter to evade the contigent upon obedience. year, but the seventh year of service on 6:38). The discharged slave would be commandments of God. And every heart "Therefore I command thee, saying, the part of the slave (See Exod. 21:2-6). given gifts of the herd, grain and is worthless until filled with the word of Thou shalt open thine hand wide unto thy The seventh year typified the Millennium. winepress sufficient to make him God. brother, to thy poor, and to thy needy, in In accordance with Scripture, and in independent. "And thy eye be evil against thy poor thy land" — The word "poor" in this place conformity with the type, mankind is in a "Of that wherewith Yahweh thy God brother" — The idea is that the eye is different to that used elsewhere in this state of servitude to the slave-owner hath blessed thee thou shalt give unto becomes cruel or grudging (see Deut. chapter, and denotes one who is styled by the Apostle: Sin (Rom. 6:16); him" — This is the first of three reasons 28:54,56), the opposite of tender or depressed and afflicted by but in Christ there is a change of for the master to so treat the liberated compassionate. circumstances. The word indicates the ownership, and freedom from Sin (Rom. slave, because he, himself, had been "And thou givest him nought; and he mental condition of the one concerned, 6:14,17-18). Full and complete liberty, doubtless caused by his lack. generously treated by Yahweh. The other cry unto Yahweh against Ihee, and it be however, will be granted them at the two reasons in this threefold motive is sin unto thee" — Under the circumstances seventh Millennium from when Sin expressed in verses 15,18. that which may be considered as prudence Slaves To Be Freed And Helped commenced its domination at Creation: to man, could well become a sin in the eyes — w. 12-18 "the gift of God is eternal life through of Yahweh. Note the indictment of Christ Slavery was a part of the contemporary Jesus Christ our Lord" (Rom. 6:23). This VERSE 15 against those who have refused to help circumstances, but the Mosaic Law provision under the Gospel of Grace was "And thou shalt remember that thou when it has been in their power to do so modified its harshness, and provided for its foreshadowed in the Law by its wast a bondsman in the land of Egypt, and (Matt. 25:41-42). In refusing to help the termination on generous terms. These instructions relating to slavery. Yahweh thy God redeemed thee: poor brother, a follower of trie Lord may verses are an amplification ofExod. 21:1- "Thou shalt let him go free from thee" therefore I command thee this thing well be treated as though he has refused 6. — The complete liberty from Sin's today" — This is the second reason for Christ. the command. Yahweh had freed Israel VERSE 12 domination will be when the accepted are granted a change of nature and eternal as a nation, and the same consideration VERSE 10 "And if thy brother, an Hebrew man, or life at Christ's coming and judgment. should be extended to fellow-Israelites. "Thou shalt surely give him, and thine an Hebrew woman, be sold unto thee" — The causes of slavery were mainly those of VERSE 13 heart shall not be grieved when thou givest "And when thou sendest him out free VERSE 16 onto him" — See the application of this poverty or crime. A man who could not pay the dowry of a bride might serve for from thee, thou shalt not let him go away "And it shall be, if he say unto thee, I principle — Luke 6:34-35; Acts 20:35; empty" — This is a most humane and will not go away from thee; because he Rom. 12:8; 1 Tim. 6:18-19. "God loveth a her a term of years, as did Jacob (Gen. 29:18); a father might sell his children merciful addition to the Law as stated in loveth thee and thine house, because he is 208 either through poverty, or desire to con- Exod. 21:2-11. A faithful slave makes well with thee;" — A bond servant may be nothing for himself whilst helping to so well treated by his master that he has no enrich his master, and it is according to desire for liberation. This was the case the principle 209 THE CHRISTADELPHIAN EXPOSITOR with the Lord Jesus. He is described as the bond CHAPTER FIFTEEN CHAPTER FIFTEEN THE CHRISTADELPHIAN EXPOSITOR servant of Yahweh; but so loved his Lord my heart" (Psa. 40:8). It was this that of the household. However, if there be any blemish, thou shalt not sacrifice it unto and his house that he elected to remain made the Lord's offering so acceptable, blemish in the animals, they could be used Yahweh thy God" — See Lev. 22:20; in servitude for ever. Hence, today, he for as the Psalm implies, Yahweh does not as ordinary livestock, even as common desire "sacrifice and offering" in the Deut. 17:1; Mai. 1:7-8. Even the firstborn continues to labour for the members of meat. This provision of the Law taught the were excluded if any blemish were found. "his Father's house" (John 14:2-4). See absence of such an attitude; He desires people that they were to consecrate only the sacrifice, when offered in the right spirit: That, also, will be the fate of the antitypi- Exod. 21:5-6. best to Yahweh, and to do it cal firstborns if blemish is salted with the offerer's delight in giving wholeheartedly. that in which God takes pleasure. Love of discov ered in them. Those accepted, VERSE 17 God will motivate an offerer to render however, are described as being VERSE 19 "without fault" (Rev. 14:5). Though "Then thou shalt take an aul. and thrust such a service. How could the servant serve his master "All the firstling males that come of thy conscious of failings they have sought the it through the ear to the door" — The herd and of thy flock, thou shalt sanctify forgiveness of "him that is able to keep word for "aul" is martsea from a root to for ever? It was a physical impossibility, for in the course of nature both would die. unto Yahweh thy God" — The use of them from falling, and to present them pierce. The symbology of the act "sanctify" in this relationship illustrates faultless before the presence of his glory proclaimed that the servant, or slave, had But what of those who have been "bought with a price," and constitute "slaves of the meaning of the word. A sanctified with exceeding joy" (Jude 24). Obviously voluntarily agreed to serve that house person is not necessarily a righteous one, an inspection was made of the firstlings of forever, and therefore his ear was righteousness?" For how long will their service last? For ever! So Paul concludes but one who is separated for Divine use. the flock and herd to make sure they were permanently opened to all that was Of course, the firstborn of the herd and fit for the sacrificial feast; and at the required of him in relation to it. The type is "The wages of sin (our previous slaveowner — see v. 17) is death; but the flock represented Israel as the firstborn Judgment Seat of Christ a similar used of the Lord Jesus. In a Messianic nation unto Yahweh (Exod. 4:22), and inspection for a like purpose will be Psalm (Psa. 40:6-8), prophetically setting gift of God (the gracious gift that He extends to those servants who love Him, the command taught that they should conducted in regard to his firstborns from forth the presentedprinciples of Christ's sacrifice, give themselves to God in consecrated the nations. the Spirit is represented as saying: and whom He loves in return) is eternal "Sacrifice and ofiring Thou didst not life through Jesus Christ our Lord" (Rom. service even unto life itself. The lesson desire; 6:23). reaches down to these times, for Christ's VERSE 22 Mine ears hast Thou opened: Burnt "And also unto thy maidservant thou disciples are treated as Yahweh's "Thou shalt eat it within thy gates: the offering and sin offering hast Thou not shalt do likewise"—In the servant there is "firstborn" (Heb. 12:23; James 1:18; Rev. unclean and the clean person shall eat it required. Then said I, Lo, I come; In the foreshadowed Christ, and in the 14:4). alike, as the roebuck, and as the hart" — volume of the book it is written of me maidservant, the Ecclesia. "Thou shalt do no work with the The "roebuck" is the gazelle and the word I delight to do Thy will, O my God: Yea, firstling of thy bullock, nor shear the is rendered as such in the R.V. Both it and Thy law is within my heart." These words VERSE 18 firstling of thy sheep" — See the hart, or deer, were "clean" animals, are cited in Hebrews 10:5-8 and applied to "It shall not seem hard unto thee, when introductory note above. but were not used in sacrifice as were the Lord. The statement: "Mine ears hast thou sendest him away free from thee" — domesticated cattle and sheep. If a Thou opened," is rendered by the R. V. as The command is not to begrudge the slave VERSE 20 blemish were found on the firstlings, they "Mine ear hast Thou pierced." Pierced his liberty (cp v. 10). Even though it may "Thou shalt eat it before Yahweh thy were accounted unfit for sacrificial use ears, or "digged ears" (see A.V. mg) are have cost something to acquire the slave, God year by year in the place which and derated to animals killed for meat. ears open to receive the instruction and the owner should recall that Yahweh Yahweh shall choose, thou and thy See note on Deut. 12:15. teaching of God, and because of this, freely liberated the nation from Egypt, as, household" — This doubtless was done at become part of "a body prepared" to do in the case of believers, He has paid the one of the three great festivals (see Deut. VERSE 23 the will of the Father. Hence the cost of their liberty with the blood of the 12:5-7,17); perhaps at the Passover, "Only thou shalt not eat the blood explanatory rendering of Heb. 10:5. The Lord (Gal. 5:1). Lord's willingness to serve the Father hence its position here (see Deut. 16:1). thereof; thou shalt pour it upon the because of his great love for both Him and "For he hath been worth a double hired The eating was sacrificial in intent. ground as water" — See note Deut. 12:23- theordinanceconcerningwillingslaveshis bride is thus prophetically expressed in servant to thee, in serving thee six years" 24. See also Lev. 3:17; 7:26; 17:10-14; Ct. the ordinance concerning willing slaves — A hired servant would expect to work VERSE 21 Ezek. 33:25. The blood was poured out provided for in the Law. Here, again, goodthingsthe only certain hours and would demand a "And if there be any blemish therein, as "as water" because the expression denotes Law becomes a shadow "of good things to stipulated pay. Not so the bondslave. if it be lame, or blind, or have any ill an action of deterioration (Gen. 49:4). come" (Heb. 10:1). "And Yahweh thy God shall bless thee in all that thou doest" — If the slaves "And he shall be thy servant for ever" owners show liberality to their slaves, they — When a person finds pleasure in his are promised a reciprocal liberality from labour, he does not want release from it, heaven (Mai. 1:6). See also Eph. 6:9; Col. no matter,..wuvwanutwainicicaseiromit, how exacting or how difficult it 4:1. might be. His joy is in the successful com pletion of it, a,nd in the pride of work Firstling Males of Flocks and Herds To Be well done. Most of the industrial strife Sanctified To Yahweh — w. 19-23 today stems from complete boredom in The firsborn males of the flocks and work, and stemsfromcompleteboredomthe failure to find pleasure in herds must be set aside for Yahweh, to be labour. What does the Psalm say? "I delight to used according to His commandment. do Thy will, O my God; yea, Thy law is There must be no tampering with the terms within of sanctification by using the firstborn 210bullock in the work of the farm nor by the taking the wool of the firstborn sheep for use 210 CHAPTER SIXTEEN THE CHRISTADELPHIAN EXPOSITOR Yahweh and the dependence of all on Yahweh's bounty Cp Matt. 6:12; 25:31-46; James 2:5-9,16- 17; 5:1-4; 1 John 3:17. * It was the year of personal release, for slaves were liberated, as well as debts cancelled. It was a reminder to all Israelites that "they were not their own for they were bought with a price" (1 Cor. 6:19-20; 1 Pet. 1:18-19). * The land was left fallow, a reminder that all increase came from Yahweh, and that prosperity was dependent upon Him. The labourer in the field learnt that he was a "labourer together with God" (1 Cor. 3:8-9). * The firstborn were reserved for God, to be delivered up to Him in sacrifice, a witness to the status of the nation, as firstborn among all nations to Him (Exod. 4:22; See Heb. 12:23; James 1:18; Rev. 14:4).