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Commentary on Deuteronomy 15 verses 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 15:11 serves as a profound divine mandate within the Mosaic Law, acknowledging the enduring reality of poverty in human society while simultaneously issuing an emphatic and perpetual command for the people of Israel to practice radical, open-handed generosity towards their impoverished brethren. This verse encapsulates a core theological principle: that God's covenant people are called to reflect His own compassionate character through tangible acts of justice and mercy, ensuring that even amidst economic disparities, the vulnerable are cared for as an essential expression of faithfulness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 15:11 employs several powerful literary devices to convey its urgent and enduring message. The opening declaration, "For the poor shall never cease out of the land," functions as a realistic observation or a form of proverbial wisdom, setting a pragmatic tone and establishing the perpetual context for the divine command. It avoids fatalism while acknowledging an enduring human condition. The most striking device is the intensification found in the Hebrew phrase "Thou shalt open thine hand wide" (פָּתֹחַ תִּפְתַּח אֶת־יָדְךָ, patuach tiftach et-yadkha). This employs an infinitive absolute construction, where the infinitive (patuach) precedes and reinforces the finite verb (tiftach), literally meaning "opening, you shall open your hand." This grammatical repetition emphasizes the absolute certainty, urgency, and liberality of the command, demanding not just an opening of the hand, but a radical, unreserved generosity. The verse also exhibits a clear didactic tone, characteristic of the legal and instructional portions of Deuteronomy, directly instructing the Israelites on how to live out their covenant responsibilities. The logical progression from a general statement of reality to a specific, emphatic command creates a sense of logical consequence, where the enduring presence of poverty necessitates a divine imperative for continuous compassion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 15:11 is profoundly rooted in the theological understanding of God's character as inherently just, compassionate, and a steadfast defender of the oppressed. It reveals that true piety in the Old Testament covenant was never confined to ritual worship but extended holistically to ethical conduct and social responsibility. The command to care for the poor is presented not as an optional act of philanthropy, but as an indispensable outflow of Israel's identity as a people redeemed by a gracious God, who Himself heard the cry of the oppressed in Egypt and delivered them. This verse establishes a fundamental principle that generosity towards the needy is a non-negotiable act of covenant obedience, directly reflecting God's own heart for the vulnerable. It reminds us that our faith must manifest in tangible, practical acts of love and justice towards those within our communities and beyond, demonstrating that our worship is lived out in our treatment of others.
REFLECTION AND APPLICATION
Deuteronomy 15:11 remains profoundly relevant for believers today, challenging us to confront the enduring presence of poverty and need in our world not with despair, indifference, or a sense of futility, but with active, intentional, and radical compassion. The declaration that "the poor shall never cease out of the land" calls us to adopt a posture of perpetual readiness to serve, reminding us that opportunities for Christ-like love and tangible acts of mercy will always be present. "Opening our hand wide" demands a generosity that transcends mere obligation or minimal compliance, reflecting a heart transformed by God's own boundless grace and generosity towards us. This command compels us to look beyond ourselves, to identify the "poor and needy" within our immediate communities and global contexts, and to respond with tangible resources, dedicated time, empathetic listening, and fervent prayer. It invites us to actively participate in God's ongoing work of justice and mercy, recognizing that our material blessings, talents, and opportunities are not solely for personal consumption but are entrusted to us for the good of others, especially the vulnerable and marginalized.
Questions for Reflection
FAQ
Does "the poor shall never cease out of the land" imply that poverty is inevitable and efforts to alleviate it are futile?
Answer: No, absolutely not. This statement, found in Deuteronomy 15:11, is a realistic observation of the human condition in a fallen world, acknowledging that economic disparities and needs will always be present to some degree. It is not a theological justification for inaction or a fatalistic resignation to poverty. Instead, it serves as a foundational premise for the divine command that immediately follows: "therefore I command thee, saying, Thou shalt open thine hand wide." The verse emphasizes that because poverty will always exist, the opportunities and the divine mandate for generosity and compassion are perpetual. It calls for a continuous, active, and open-handed response to human need, rather than a one-time effort or an excuse for indifference. The entire thrust of Deuteronomy 15, with its laws concerning debt release, lending, and care for servants, demonstrates God's deep concern for poverty alleviation and the establishment of a just society. The passage is a call to ongoing, active compassion, not passive acceptance.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 15:11 finds its profoundest fulfillment and deepest meaning in the person and redemptive work of Jesus Christ. While the Old Testament command to care for the poor was a reflection of God's character and a requirement for covenant faithfulness, Jesus perfectly embodied this principle, not merely by commanding generosity but by becoming poor Himself, that through His poverty, we might become spiritually rich (2 Corinthians 8:9). He identified profoundly with the marginalized and vulnerable, declaring that acts of compassion shown to "the least of these" are, in fact, done directly to Him (Matthew 25:31-46). Jesus did not merely issue a command for open-handedness; He lived it out supremely on the cross, giving His very life as the ultimate act of selfless love for a humanity spiritually impoverished by sin and separated from God (John 3:16). The New Testament church, empowered by the Holy Spirit, is called to continue this Christ-centered mission, reflecting His compassion by actively caring for the poor and needy, not out of legal obligation but out of overflowing gratitude for the boundless grace received (James 2:14-17). Thus, Deuteronomy 15:11 is not just an ancient law, but a prophetic foreshadowing of the radical, self-giving love exemplified and commanded by our Savior, Jesus Christ, who calls His followers to a life of perpetual, open-handed generosity.