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"Every seven years thou shalt make a release. And this is the ordinance of the
release: thou shalt remit every private debt which thy neighbour owes thee, and thou
shall not ask payment of it from thy brother; for it has been called a release to the Lord
thy God" (LXX).
The LXX version employs the Greek aphesis to translate the Hebrew sh'mitah
(`release'), and the verbal form of the same word aphiemi for shamat (`release' A.V.,
`remit' LXX). Also the word `debt' (LXX rendering) is the Greek opheilo. A
comparison between the three passages cited will reveal similarities which are invaluable
in throwing light on the petition under consideration. The very Greek words used are
the same, and in each case the `forgiveness of debts' is involved. Where `sins' fit into the
picture should become obvious later; enough now to observe that the word aphesis is
employed in the N.T. expressions "remission (or forgiveness) of sins" (Matt. 26: 28;
Mark 1: 4; Luke 1: 77, etc.).
The seventh year was important in the life of an Israelite. It was a period of `rest' for
the land (Exod. 23: 10, 11; Lev. 25: 1-7) and "release' for the debtor and servant
(Deut. 15: 1-18). The release of the servant may not have been coincident with the
"Lord's release", but the servant was to be released after six years of servitude anyway,
demonstrating the same principle as being involved. The seventh year was of particular
importance after seven of them had been numbered:
"And thou shalt number seven sabbaths of years unto thee, seven times seven years;
and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then
shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month,
in the day of atonement . . . . . And ye shall hallow the fiftieth year, and proclaim liberty
throughout all the land . . . . ." (Lev. 25: 8-10).
The whole passage bearing upon the Jubilee should be read and the following points
observed:
(1) The word `liberty' (d'ror), in verse 10, is the same word used in Isa. 61: 1, "to
proclaim liberty to the captives", and this passage of O.T. prophecy called `the acceptable
year of the Lord' was stated by the Lord Jesus Christ as being fulfilled in the ears of the
Jews at Nazareth (Luke 4: 17-21). In other words it was being fulfilled at the very same
time as the Lord's Prayer, with its petition concerning "forgiveness of debts", was given.
Also it should be observed that when the Lord quoted the Isaiah passage, He twice used
the word `forgiveness' (aphesis) to interpret the Hebrew words:
"to preach deliverance (aphesis) to the captives . . . . . to set at liberty (aphesis) them that
are bruised . . . . ." (Luke 4: 18).
If the "acceptable year of the Lord" proclaimed by the Lord was a jubilee year, as
hinted at by the Companion Bible, then the forgiveness of debts of the Lord's Prayer
would be expected in the light of that jubilee. The baptism being practiced was "the
baptism of repentance for (Gr. eis `with a view to') the remission (aphesis) of sins", and
this in the light of bringing forth fruits `worthy of repentance' (Luke 3: 2-8). Not to act
in harmony with the Lord's proclamation, (i.e. not to forgive all debts), would constitute
a failure to `bring forth fruits worthy of repentance', and thus no remission of sins could