TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 15:1–11.
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 only forbids the exacting of the debt in the year of release, because, no harvest being gathered in that year, it could not be expected that men should pay their debts then, but that afterwards it might be sued for and recovered: so that the release did not extinguish the debt, but only stayed the process for a time. But others think it was a release of the debt for ever, and this seems more probable, yet under certain limitations expressed or implied. It is supposed (Deu 15:3) that the debtor was an Israelite (an alien could not take the benefit of this law) and that he was poor (Deu 15:4), that he did not borrow for trade or purchase, but for the subsistence of his family, and that now he could not pay it without reducing himself to poverty and coming under a necessity of seeking relief in other countries, which might be his temptation to revolt from God. The law is not that the creditor shall not receive the debt if the debtor, or his friends for him, can pay it; but he shall not exact it by a legal process. The reasons of this law are, 1. To put an honour upon the sabbatical year: Because it is called the Lord's release, Deu 15:2. That was Gods year for their land, as the weekly sabbath was God's day for themselves, their servants, and cattle; and, as by the resting of their ground, so by the release of their debts, God would teach them to depend upon his providence. This year of release typified the grace of the gospel, in which is proclaimed the acceptable year of the Lord, and by which we obtain the release of our debts, that is, the pardon of our sins, and we are taught to forgive injuries, as we are and hope to be forgiven of God. 2. It was to prevent the falling of any Israelite into extreme poverty: so the margin reads (Deu 15:4), To the end there shall be no poor among you, none miserably and scandalously poor, to the reproach of their nation and religion, the reputation of which they ought to preserve. 3. God's security is here given by a divine promise that, whatever they lost by their poor debtors, it should be made up to them in the blessing of God upon all they had and did, Deu 15:4-6. Let them take care to do their duty, and then God would bless them with such great increase that what they might lose by bad debts, if they generously remitted them, should not be missed out of their stock at the year's end. Not only, the Lord shall bless thee (Deu 15:4), but he doth bless thee, Deu 15:6. It is altogether inexcusable if, though God had given us abundance, so that we have not only enough but to spare, yet we are rigorous and server in our demands from our poor brethren; for our abundance should be the supply of their wants, that at least there may not be such an inequality as is between two extremes, Co2 8:14. They must also consider that their land was God's gift to them, that all their increase was the fruit of God's blessing upon them, and therefore they were bound in duty to him to use and dispose of their estates as he should order and direct them. And, lastly, If they would remit what little sums they had lent to their poor brethren, it is promised that they should be able to lend great sums to their rich neighbours, even to many nations (Deu 15:6), and should be enriched by those loans. Thus the nations should become subject to them, and dependent on them, as the borrower is servant to the lender, Pro 22:7. To be able to lend, and not to have need to borrow, we must look upon as a great mercy, and a good reason why we should do good with what we have, lest we provoke God to turn the scales.
II.Here is a law in favour of poor borrowers, that they might not suffer damage by the former law.
Men would be apt to argue, If the case of a man be so with his debtor that if the debt be not paid before the year of release it shall be lost, it were better not to lend. "No," says this branch of the statute, "thou shalt not think such a thought." 1. It is taken for granted that there would be poor among them, who would have occasion to borrow (Deu 15:7), and that there would never cease to be some such objects of charity (Deu 15:7), and that there would never cease to be some such objects of charity (Deu 15:11): The poor shall never cease out of thy land, though not such as were reduced to extreme poverty, yet such as would be behind-hand, and would have occasion to borrow; of such poor he here speaks, and such we have always with us, so that a charitable disposition may soon find a charitable occasion. 2. In such a case we are here commanded to lend or give, according to our ability and the necessity of the case: Thou shalt not harden thy heart, nor shut thy hand, Deu 15:7. If the hand be shut, it is a sign the heart is hardened; for, if the clouds were full of rain, they would empty themselves, Ecc 11:3. Bowels of compassion would produce liberal distributions, Jam 2:15, Jam 2:16. Thou shalt not only stretch out thy hand to him to reach him something, but thou shalt open thy hand wide unto him, to lend him sufficient, Deu 15:8. Sometimes there is as much charity in prudent lending as in giving, as it obliges the borrower to industry and honesty and may put him into a way of helping himself. We are sometimes tempted to think, when an object of charity presents itself, we may choose whether we will give any thing or nothing, little or much; whereas it is here an express precept (Deu 15:11), I command thee, not only to give, but to open thy hand wide, to give liberally. 3. Here is a caveat against that objection which might arise against charitable lending from the foregoing law for the release of debts (Deu 15:9): Beware that there be not a thought, a covetous ill-natured thought, in thy Belial heart, "The year of release is at hand, and therefore I will not lend what I must then be sure to lose;" lest thy poor brother, whom thou refusest to lend to, complain to God, and it will be a sin, a great sin, to thee. Note, (1.) The law is spiritual and lays a restraint upon the thoughts of the heart. We mistake if we think thoughts are free from the divine cognizance and check. (2.) That is a wicked heart indeed that raises evil thoughts from the good law of God, as theirs did who, because God had obliged them to the charity of forgiving, denied the charity of giving. (3.) We must carefully watch against all those secret suggestions which would divert us from our duty or discourage us in it. Those that would keep from the act of sin must keep out of their minds the very thought of sin. (4.) When we have an occasion of charitable lending, if we cannot trust the borrower, we must trust God, and lend, hoping for nothing again in this world, but expecting it will be recompensed in the resurrection of the just, Luk 6:35; Luk 14:14. (5.) It is a dreadful thing to have the cry of the poor against us, for God has his ear open to that cry, and, in compassion to them, will be sue to reckon with those that deal hardly with them. (6.) That which we think is our prudence often proves sin to us; he that refused to lend because the year of release was at hand thought he did wisely, and that men would praise him as doing well for himself, Psa 49:18. But he is here told that he did wickedly, and that God would condemn him as doing ill to his brother; and we are sure that the judgment of God is according to truth, and that what he says is sin to us will certainly be ruin to us if it be not repented of.
III.Here is a command to give cheerfully whatever we give in charity:
"Thy heart shall not be grieved when thou givest, Deu 15:10. Be not loth to part with thy money on so good an account, nor think it lost; grudge not a kindness to they brother; and distrust not the providence of God, as if thou shouldest want that thyself which thou givest in charity; but, on the contrary, let it be a pleasure and a satisfaction of soul to thee to think that thou art honouring God with thy substance, doing good, making thy brother easy, and laying up for thyself a good security for the time to come. What thou doest do freely, for God loves a cheerful giver," Co2 9:7.
IV.Here is a promise of a recompence in this life:
"For this thing the Lord thy God shall bless thee." Covetous people say "Giving undoes us;" no, giving cheerfully in charity will enrich us, it will fill the barns with plenty (Pro 3:10) and the soul with true comfort, Isa 58:10, Isa 58:11.
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Summary
Deuteronomy 15:10 presents a foundational command within the Mosaic Law, compelling the Israelites to practice generous and ungrudging giving to those in need. It emphasizes not only the physical act of providing but also the crucial internal disposition of the giver, stipulating that the heart must not harbor reluctance, sorrow, or resentment. This divine mandate is coupled with a profound promise: such open-handedness, rooted in compassion and obedience, will result in comprehensive blessing from the LORD God in all endeavors and undertakings.
Context
Literary Context
Deuteronomy 15:10 is strategically placed within a broader section of Deuteronomy (chapters 14-15) that meticulously outlines social and economic regulations for the Israelite community, with a particular focus on the care of the poor and vulnerable. It immediately follows the detailed instructions regarding the Year of Release, or Shemitah, which mandated the cancellation of debts and the freeing of Hebrew servants every seven years. Specifically, Deuteronomy 15:7-8 directly precedes verse 10, urging the Israelites not to harden their hearts or shut their hands against a needy brother or sister, even as the Year of Release approaches. The emphatic command in verse 10, "Thou shalt surely give him," directly addresses the potential reluctance to lend or give when the cancellation of debts is imminent, reinforcing the absolute necessity of generosity despite any perceived economic implications. This entire section underscores God's profound desire for a just, compassionate, and equitable society where poverty is actively alleviated through communal responsibility.
Historical & Cultural Context
Ancient Israel was predominantly an agrarian society, where economic stability was often precarious, highly susceptible to environmental factors like weather, as well as disease, and personal misfortune. Unlike many contemporary Ancient Near Eastern legal codes, the Mosaic Law placed a unique and remarkably strong emphasis on the protection and provision for the poor, widows, orphans, and foreigners. This was not merely a form of social welfare but a deep theological imperative, profoundly rooted in Israel's own collective experience as enslaved people in Egypt and God's gracious, liberating deliverance. The land itself was considered God's, loaned to the Israelites, fostering a communal rather than purely individualistic mindset regarding wealth and resources. The institutions of the Year of Release and the Sabbath Year (Leviticus 25:1-7) were designed to prevent perpetual poverty and ensure a measure of economic equity, reflecting God's character as both ultimate provider and liberator. The command in Deuteronomy 15:10 thus challenged the natural human inclination towards self-preservation and accumulation, calling for a radical trust in God's overarching provision and a demonstration of His character.
Key Themes
Deuteronomy 15:10 contributes significantly to several overarching themes within the book of Deuteronomy and the broader Old Testament narrative. One primary theme is Covenantal Obedience and Blessing, where faithfulness to God's commands, particularly those concerning justice and compassion for the vulnerable, directly results in divine favor and prosperity. Another crucial theme is God's Character as Provider, as the command to give generously is predicated on the understanding that God is the ultimate source of all blessing and will faithfully replenish what is given. The verse also powerfully highlights the Ethic of Compassion and Social Justice, demanding that Israel, as God's chosen people, reflect God's own merciful and just character in their treatment of the vulnerable among them. Furthermore, it emphasizes the Importance of the Heart, teaching that true obedience involves not just external actions but also an internal willingness and joy, a profound sentiment echoed in the New Testament's call for cheerful giving. Finally, it underscores Trust in Divine Providence, as the Israelites were called to give even when it seemed economically disadvantageous, trusting that their generosity would be honored and abundantly blessed by God, aligning perfectly with the wisdom found in Proverbs 19:17.
Exposition and Analysis
Key Word Analysis
This word (H5414) is a primitive root meaning "to give," used with the greatest latitude of application, including to put, make, appoint, bestow, deliver, or grant. In the context of "Thou shalt surely give him," the repetition of the root (nâthon titten) forms an infinitive absolute construction, intensifying the command to mean "you shall certainly give" or "you shall indeed give." It conveys an emphatic, non-negotiable directive for proactive and decisive generosity.
Derived from the root yâraʻ (H3415), this word properly means "to be broken up (with any violent action)," and figuratively, "to fear" or "to be grievous." In the phrase "thine heart shall not be grieved," it signifies that the act of giving should not be accompanied by pain, sorrow, vexation, reluctance, or a sense of loss. It demands an internal disposition of willingness and cheerfulness, free from any grudging attitude or emotional burden.
The verb bârak (H1288) is a primitive root meaning "to kneel," and by implication, "to bless God (as an act of adoration)" or "man (as a benefit)." When God blesses, He actively bestows divine favor, empowerment for prosperity, fruitfulness, success, and overall well-being. In this context, it implies that God will ensure the giver's endeavors are fruitful and prosperous, making up for what was given and more, demonstrating His abundant provision and ensuring holistic flourishing.
Verse Breakdown
"Thou shalt surely give him"
This is a direct, emphatic, and absolute command to the individual Israelite to provide for the needy. The use of the infinitive absolute (nâthon titten) from the root nâthan ("to give") stresses the undeniable certainty and necessity of this act, making generosity not an optional virtue but a mandatory and non-negotiable aspect of covenant living. It demands a proactive and decisive act of giving without hesitation.
"and thine heart shall not be grieved when thou givest unto him"
This clause moves beyond the outward act of giving to address the crucial inward attitude of the giver. It explicitly prohibits any internal reluctance, sorrow, vexation, or resentment accompanying the act of giving. The giving must be done with a willing, cheerful, and ungrudging spirit, reflecting a heart aligned with God's own compassionate and generous nature. This internal disposition is presented as equally, if not more, crucial than the external act itself.
"because that for this thing the LORD thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto"
This final clause provides the profound divine motivation and comprehensive promise for obedience. The act of giving with the right heart attitude is the "thing" (dâbâr, H1697) for which the LORD (Yᵉhôvâh, H3068) God (ʼĕlôhîym, H430) promises comprehensive blessing (bârak, H1288). The phrase "in all thy works" (maʻăseh, H4639) and "in all that thou puttest thine hand" (yâd, H3027) "unto" (mishlôwach, H4916) is a merism, signifying totality—every aspect of life, every endeavor, every undertaking, and every labor. God promises to prosper the generous individual holistically, demonstrating His faithfulness and abundant provision to those who obey His commands concerning the vulnerable members of His covenant community.
Literary Devices
Deuteronomy 15:10 employs several potent literary devices to convey its profound message with emphasis and clarity. The most prominent is the use of the Infinitive Absolute in "Thou shalt surely give him" (Hebrew: nâthon titten), which intensifies the verb "give," highlighting its non-negotiable nature and the certainty of its expectation. This grammatical construction contributes to the overall Didactic Tone, characteristic of Deuteronomic law, which aims to instruct, impress upon the people the gravity, and underscore the importance of God's statutes. Furthermore, the phrase "in all thy works, and in all that thou puttest thine hand unto" functions as a powerful Merism, a rhetorical device where two contrasting or complementary parts are used to represent a whole. Here, it signifies the totality and comprehensiveness of God's promised blessing, extending to every single aspect of the giver's life and labor. Finally, the verse presents a clear Conditional Promise or Covenant Formula, structured explicitly as "because... therefore." The obedience (giving with a willing heart) is the condition, and the divine blessing is the promised outcome, powerfully reinforcing the covenantal relationship between God and Israel where faithfulness to His commands is met with His abundant favor and provision.
Theological and Thematic Connections
Deuteronomy 15:10 encapsulates a profound theological principle: that human generosity, especially towards the vulnerable and needy, is not merely a social good but a deeply spiritual act that reflects God's own character and actively invites His blessing. It teaches that God is not only the ultimate provider and sustainer of all life but also one who delights in the open-handedness of His people, viewing their compassion for the poor as an act of profound trust and obedience to Him. This verse establishes a divine economy where giving is not a loss or a diminishment of resources but rather a sacred investment, sowing seeds that God faithfully promises to multiply and cause to flourish. It underscores the intrinsic interconnectedness of faith and action, demonstrating that true worship involves not just ritualistic adherence but also righteous living and active, tangible love for one's neighbor. The promise of blessing is remarkably comprehensive, assuring the giver that God will superintend and prosper their entire life and labor, ensuring fruitfulness and well-being as a direct, gracious consequence of their ungrudging generosity and trust in His providence.
Reflection and Application
Deuteronomy 15:10 transcends its ancient covenantal context, offering timeless and profoundly relevant wisdom for believers today. It challenges us to move beyond mere transactional or obligatory giving to cultivate a heart of genuine, ungrudging, and joyful generosity. In a world often driven by scarcity mindsets, self-interest, and a relentless pursuit of accumulation, this verse calls us to trust implicitly in God's abundant provision and to reflect His very character by open-handedly sharing our resources—whether financial, material possessions, or even our invaluable time and unique talents—with those in need. It compels us to deeply examine our internal disposition when we give: Is it out of a grudging sense of obligation, or out of a cheerful, willing, and compassionate spirit? True generosity, as taught here, is a spiritual discipline that profoundly transforms both the giver and the recipient, fostering a community rooted in compassion, mutual care, and a shared trust in God's faithfulness. When we give without a "grieved heart," we align ourselves with God's kingdom principles, trusting that His blessing will indeed extend to "all our works" and "all that we put our hand unto," not as a reward for merit, but as a gracious consequence of our obedience and unwavering faith.
Questions for Reflection
FAQ
Does this verse imply a transactional relationship with God, where giving guarantees material blessing?
While Deuteronomy 15:10 clearly states that God "shall bless thee" for generous giving, it's crucial to understand this within the comprehensive framework of the Mosaic Covenant and God's unchanging character, rather than a purely transactional exchange. The blessing promised is not a quid pro quo payment for services rendered, but a covenantal promise of divine favor, enablement for fruitfulness, and overall flourishing that flows as a natural consequence of obedience and trust. God's blessing is holistic, encompassing well-being, success in endeavors, and overall prosperity, which may certainly include material abundance but is by no means limited to it. It reflects the profound principle that aligning one's heart and actions with God's compassionate and generous nature positions one to receive His abundant grace and provision, demonstrating His faithfulness to those who obey His commands (Malachi 3:10). It is fundamentally a relationship of grace and faithfulness, not a rigid contractual bargain.
How does the command to "surely give him" relate specifically to the Year of Release mentioned earlier in Deuteronomy 15?
The immediate literary context of the Year of Release (Deuteronomy 15:1) is absolutely critical for fully understanding the profound emphasis in verse 10. The Year of Release mandated the cancellation of all debts every seven years. This provision could naturally create a significant dilemma for potential lenders: why would one lend to someone if the debt might be canceled soon, potentially resulting in a financial loss? Verse 9 directly addresses this very human potential for reluctance, warning against hardening one's heart or withholding aid as the Year of Release approaches. Therefore, the emphatic command in verse 10, "Thou shalt surely give him," is a powerful, counter-cultural, and counter-intuitive directive. It compels the Israelites to lend and give without hesitation, calculation, or grudging thought, even when the Year of Release is near, trusting implicitly that God will compensate and bless their generosity. It underscores that compassion for the poor and vulnerable must profoundly override economic self-interest, demonstrating a radical faith in God's overarching provision and sovereignty.
Christ-Centered Fulfillment
Deuteronomy 15:10 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ, who perfectly embodies the divine giver and is the ultimate source of all blessing. While the Old Testament command emphasized giving to the needy within the Mosaic Covenant, Christ's life, ministry, and sacrificial death reveal the very heart of God's boundless, self-giving love. Jesus, though eternally rich in glory and divine prerogatives, willingly became poor for our sakes, so that through His profound poverty, we might become spiritually rich (2 Corinthians 8:9). He did not give grudgingly or with a "grieved heart," but willingly and joyfully laid down His perfect life as the supreme, unblemished sacrifice for the sin of the world (John 3:16). His teachings consistently championed radical generosity, boundless compassion for the "least of these" (Matthew 25:40), and elevated the spirit of giving above mere legalistic obligation. The New Covenant, established through His precious blood, calls believers to a generosity that flows from grace, not law, yet promises that God will faithfully provide for and abundantly bless those who sow bountifully and cheerfully (2 Corinthians 9:6-8). Ultimately, the blessing promised in Deuteronomy 15:10 points forward to the immeasurable spiritual blessings in Christ, including eternal life, reconciliation with God, and adoption into His family, which are the glorious fruit of His unparalleled act of giving Himself completely for us (Philippians 2:5-8).