Deuteronomy 15:3

Deu 15:3 Of a foreigner thou mayest exact [it again]: but [that] which is thine with thy brother thine hand shall release;

Ver. 3. Of a foreigner.] To show that none that are alienated from the life of God, or a godly life, have remission of sin by Christ: "he sanctifies all whom he justifies." Compare Rom 11:26 Isa 59:20.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Of a foreigner thou mayest exact it again--Admission to all the religious privileges of the Israelites was freely granted to heathen proselytes, though this spiritual incorporation did not always imply an equal participation of civil rights and privileges (Lev 25:44; Jer 34:14; compare Ch1 22:2; Ch2 2:17).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

3. foreigner] nokrî distinct not only from neighbour- or brother-Israelite, but also from gçr the foreign client or settler in Israel (Deu_14:21).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Of a foreigner thou mayest exact it again,.... Either on the seventh year, or after it:

but that which is thine with thy brother, thine hand shall release; a debt that lies between them, where the one is the creditor, and the other debtor, the creditor shall freely and fully forgive the debtor. So those only are released or forgiven by the Lord who are his own, whom he has reserved for himself, or chosen to everlasting life; who are interested in the covenant of his grace, one article in which is the forgiveness of sins; and who are redeemed by the blood of Christ, a branch of which redemption is remission of sin; and who are called by grace, and believe in Christ, to whom pardon of sins is promised; but those who are foreigners and strangers, and are not the Lord's chosen, redeemed, and called people, have no share in this blessing of grace; nor such who are rich in their own esteem, and need nothing; but those who are poor and unable to pay their debts, and are sensible of their spiritual poverty, and apply to the Lord for the forgiveness of their sins.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Stranger, who has not received circumcision. Such were entitled only to the common privileges of people in distress. They could not claim a share in the feasts, made out of the tithes of the Jews, &c. (Grotius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

A foreigner, or stranger, yea, though a proselyte. For,

1. They are oft called by this name, as Gen 17:12; Rth 2:10.

2. Though proselytes were admitted to the church privileges of the Israelites, yet they were not admitted to all their civil immunities or privileges. See 1Ch 22:2; 2Ch 2:17.

3. Such were not then freed from their personal debt, to wit, of their service, Lev 25:44; Deu 15:12; Jer 34:14, therefore not from their real debt.

That which is thine, to wit, by right, though lent to him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. Of a foreigner thou mayest exact it — There would be a reason for dealing in a different way with the foreigner. He did not observe the sabbatical year. He would have his ordinary income from his land, while the Hebrew would not.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

A foreigner; a stranger of another nation, having no internal social relation to Israel (yrikn;), as distinguished from the stranger who lived among them and had claims on their benevolence (rGe). Of such they might exact a debt, without regard to the year of release. "This rule breathes no hatred of foreigners, but simply allows the Israelites the right of every creditor to demand his debts and enforce the demand upon foreigners, even in the sabbatical year. There was no severity in this, because foreigners could get their ordinary income in the seventh year as well as in any other" (Keil).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The foreigner thou mayest press, but what thou hast with thy brother shall thy hand let go. נכרי is a stranger of another nation, standing in no inward relation to Israel at all, and is to be distinguished from גּר, the foreigner who lived among the Israelites, who had a claim upon their protection and pity. This rule breathes no hatred of foreigners, but simply allows the Israelites the right of every creditor to demand his debts, and enforce the demand upon foreigners, even in the sabbatical year. There was no severity in this, because foreigners could get their ordinary income in the seventh year as well as in any other.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

את הנכרי תגוש OF ANY ALIEN THOU MAYEST EXACT IT AGAIN — This implies a positive command (Sifrei Devarim 113:1).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

OF AN ALIEN ‘TIGOS’ (THOU MAYEST EXACT IT). “This constitutes a positive commandment.” Thus is Rashi’s language quoting the Sifre. 113. The meaning thereof is that there is a positive commandment with respect to your brother [that you are not to exact the debt from him after it was cancelled by the Sabbatical year, the reasoning being as follows]: of an ‘alien’ thou mayest exact it, but not from your brother, and a negative commandment derived from a positive commandment carries the force of a positive commandment. ]. Now, by Scripture stating of an alien thou shalt exact it, we infer that one may not exact it from an Israelite, and since a negative commandment that is derived by implication from a positive commandment has the force of the positive injunction from which it is derived — it follows that he, who exacts it from an Israelite, violates both an explicit negative commandment and an implied positive commandment. This is the intent of the Sifre, but not as stated by Rashi that there is a positive commandment to exact it from the heathen. See “The Commandments,” Vol. I, pp. 150-151, where Rashi’s position coincides with that of Rambam, and Ramban differs with him. And because we have been taught there [in the Sifre]: “He shall not exact it [of his neighbor and his brother] — it is a negative commandment upon him,” therefore the Rabbis again taught: “Of an alien thou shalt exact it — this is a positive commandment,” [not to exact the debt from a brother] meaning to say that he who exacts the debt from his brother violates both a positive commandment and a negative commandment.In the same way the Rabbis have said there: 263. “Unto an alien ‘thashich’ (mayest thou lend upon interest) — it is a positive commandment. But unto thy brother thou shalt not lend upon interest — this is a negative commandment.” This, too, is as we have explained [that the meaning of the Sifre is] that there is a positive commandment with respect to your brother not to lend him on interest, and so did Rashi explain there, but not that there is any commandment to lend an alien on interest. It is so indicated from the Gemara of the Chapter “What is usury?” Now Harav Rabbi Moshe ben Maimon made both of them actual commandments — to exact debts from an alien and to lend him upon interest., Positive Commandment 198. He erred regarding these texts taught in the Sifre. Such expressions are common there [in the Sifre] in many places, as for example; 103. “Of all clean fowls ye may eat — it is a positive commandment. And all winged swarming things are unclean; they shall not be eaten, Verse 19. — this is a negative commandment.”, implies that you may not eat unclean fowl. Similarly the Rabbis mentioned in the Sifra 3:2. and in the Sifre: 101. “These are the beasts which ye may eat — it is a positive commandment.” But the matter is clear [as I have explained it].

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.