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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 15:5 establishes a crucial conditional principle within the Mosaic covenant: the promise of divine blessing, particularly the ideal of eliminating systemic poverty and ensuring national prosperity, is directly contingent upon Israel's diligent, comprehensive, and active obedience to all of God's commandments. This verse underscores that God's profound desire to bless His people is met by their careful and responsive adherence to His revealed will, thereby forging an unbreakable link between covenant faithfulness and the flourishing of the nation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 15:5 employs several potent literary devices to convey its profound message. The primary device is a Conditional Clause, introduced by the emphatic "Only if," which explicitly links the desired outcome (divine blessing, absence of poverty) to a specific, non-negotiable condition (diligent obedience). This "if-then" structure is fundamental to covenant theology, where blessings and curses are intrinsically tied to faithfulness or disobedience. There is also a strong sense of Exhortation, as Moses, acting as God's mouthpiece, passionately urges the people to choose the path of life and flourishing through obedience. The repetition and close proximity of ideas like "hearken" and "observe to do" functions as Emphasis, underscoring the vital importance of active, practical obedience over mere passive hearing or intellectual assent. The phrase "the voice of the LORD thy God" is a form of Metonymy, where "voice" stands for the entirety of God's revealed will, His authoritative word, and His very presence, making the divine source of the commands palpable and personal. Finally, the verse is steeped in Covenant Language, characteristic of ancient Near Eastern suzerainty treaties, where the great king (God) sets forth the terms for his vassal (Israel), promising protection, prosperity, and national well-being in exchange for loyalty and comprehensive obedience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 15:5 stands as a foundational statement regarding the nature of God's relationship with His people under the Old Covenant: divine blessing is inextricably linked to human obedience. This is not a transactional exchange where God is obligated by human action, but rather a profound reflection of His character as a righteous, faithful, and good God who blesses those who align their lives with His perfect will. It reveals that God's desire for His people's flourishing (the "no poor among you" ideal of Deuteronomy 15:4) is realized when they live in harmony with His just and loving commands. Obedience, therefore, is not burdensome but the very pathway to true prosperity, security, and national identity, demonstrating profound trust in God's wisdom and goodness. This principle resonates throughout Scripture, affirming that living according to God's word is the path to a blessed and fruitful life, both individually and communally.
REFLECTION AND APPLICATION
Deuteronomy 15:5, though rooted in the Old Covenant, offers timeless and profound principles for believers today. The call to "carefully hearken unto the voice of the LORD thy God" remains paramount. For us, God's voice is primarily heard through His inspired Word, the Bible, and discerned through the illuminating and guiding presence of the Holy Spirit. "Hearkening" is not a passive reception, but an active, intentional engagement with Scripture, allowing its truths to penetrate our hearts and minds, shaping our worldview, values, and priorities. The subsequent command "to observe to do" emphasizes that true faith is always active and demonstrative. It's not enough to intellectually assent to biblical truths; we are called to embody them in our daily lives, in our relationships, our work ethic, our financial stewardship, and especially in our compassionate care for the vulnerable and marginalized. This verse challenges us to honestly examine the areas where our obedience might be partial, hesitant, or lacking, reminding us that holistic spiritual flourishing and effectiveness in our witness are often directly tied to our diligence in living out God's revealed will, trusting implicitly that His commands are always for our ultimate good and His supreme glory. Our obedience in the New Covenant is a joyful and loving response to the One who first loved us, not a means to earn His favor.
Questions for Reflection
FAQ
Is this verse teaching a works-based salvation?
Answer: No, Deuteronomy 15:5 is not teaching a works-based salvation in the New Testament sense of earning eternal life. This verse operates within the framework of the Mosaic Covenant, which was a conditional covenant given specifically to the nation of Israel. It outlined the terms for Israel's national prosperity, well-being, and continued enjoyment of the Promised Land. Their obedience to God's laws was the condition for receiving temporal, national, and communal blessings (such as the absence of systemic poverty and material abundance), not for earning individual eternal salvation. Salvation, even in the Old Testament, was always by God's grace through faith, as exemplified by the call of Abraham Genesis 15:6 and the provision of atonement through the sacrificial system. The Law primarily revealed God's righteous character and humanity's inherent inability to perfectly obey, thus pointing to their profound need for a Savior.
How does this relate to the New Testament concept of grace?
Answer: This verse provides a crucial backdrop for understanding the New Testament concept of grace. In the Old Covenant, the promised blessings were conditional upon Israel's collective obedience to the Law. However, Israel consistently failed to perfectly "hearken" and "observe to do" God's commandments, leading to cycles of judgment and ultimately exile. This historical reality powerfully demonstrated humanity's inherent inability to perfectly fulfill God's righteous demands. The New Testament reveals that what the Law could not accomplish because of human weakness, God did through the perfect life, atoning death, and resurrection of Jesus Christ Romans 8:3. Grace, received through faith in Jesus Christ, provides complete forgiveness for our disobedience and empowers us to live in a new kind of obedience—one that flows from a transformed heart and the indwelling Holy Spirit, rather than being a means to earn divine favor. Our obedience in the New Covenant is a grateful and loving response to God's saving grace, not a prerequisite for it Ephesians 2:8-10.
What does "no poor among you" mean in light of this verse?
Answer: The phrase "no poor among you" in Deuteronomy 15:4 presents an ideal state of national flourishing, social justice, and communal equity that God desired for Israel. Deuteronomy 15:5 clarifies that this ideal was conditional upon their collective and diligent obedience to God's commandments, particularly those related to economic justice, debt cancellation, and compassionate care for the needy (as outlined in Deuteronomy 15:1-11). It implied that if Israel faithfully implemented God's economic and social laws, poverty would not become a systemic, entrenched, or perpetual problem in their society. While later verses (like Deuteronomy 15:11) acknowledge that the poor would always exist due to human sin and failure to perfectly obey, the ideal remained a powerful aspiration and a divine standard against which Israel's faithfulness was measured. It profoundly underscores God's compassionate heart for the poor and His divine design for a truly just and equitable society.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 15:5, with its profound emphasis on conditional blessing through perfect obedience, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. Where Israel, and indeed all humanity, consistently failed to "carefully hearken unto the voice of the LORD" and "observe to do all these commandments," Jesus perfectly fulfilled every single demand of the Law. He is the perfectly obedient Son, whose entire life was characterized by absolute and unwavering submission to the Father's will, even unto death on a cross Philippians 2:8. His active obedience, culminating in His atoning sacrifice, secured the blessings of the New Covenant, which are not conditional on our imperfect obedience but are freely given by God's boundless grace through faith in Him Hebrews 8:6. The "blessing" promised in Deuteronomy 15:4, an ideal of a community free from systemic poverty, is spiritually fulfilled in the abundance of life and the immeasurable spiritual riches found in Christ, where believers are made eternally rich in Him, though He became poor for our sake 2 Corinthians 8:9. Our "hearkening" now is primarily to the voice of Christ, our Good Shepherd, and our "observing to do" His commandments flows not from a desire to earn blessing, but as a loving, grateful response to His finished work and the empowering presence of the indwelling Holy Spirit John 14:15. He is the one who truly fulfills the Law's righteous demands, and in Him, we receive the promised blessings and the righteousness that Israel could not fully attain through their own efforts Matthew 5:17.