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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.
The Hebrew lent to the nations at interest. He did not himself receive doctrine from the people but handed it down. To him the Lord opened his treasury so that the rain of his word might make the nations to grow wet and so that he might become the prince among the nations, but he himself would have no prince over himself.
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SUMMARY
Deuteronomy 15:6 encapsulates a magnificent promise of divine blessing for ancient Israel, contingent upon their faithful obedience to the Mosaic Covenant. It portrays a future where the Lord, true to His foundational promises, elevates Israel to a position of unparalleled economic prosperity and political sovereignty, enabling them to be a source of blessing and influence among the nations rather than being subject to them. This verse serves as a powerful motivation, assuring the people that their adherence to God's compassionate and just laws would result in national preeminence and a reversal of traditional power dynamics.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 15:6 employs several powerful literary devices to convey its message of divine blessing and national preeminence. The most prominent is Parallelism, specifically synonymous parallelism, seen in the pairing of "and thou shalt lend unto many nations, but thou shalt not borrow" with "and thou shalt reign over many nations, but they shall not reign over thee." This structure reinforces the central idea of Israel's elevated status by presenting it through two complementary lenses: economic and political dominance. The use of Antithesis within each parallel clause ("lend" vs. "borrow," "reign" vs. "not reign over thee") vividly highlights the complete reversal of typical power dynamics, emphasizing Israel's elevated and independent status. Furthermore, the phrase "many nations" can be understood as a form of Hyperbole, signifying a vast and comprehensive sphere of influence rather than a literal numerical count, underscoring the immense extent of the promised blessing. The entire verse functions as a Conditional Promise, implicitly linking these extraordinary blessings to Israel's obedience to the covenant, a pervasive and foundational theme throughout the book of Deuteronomy.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 15:6 stands as a profound testament to God's unwavering covenant faithfulness and His desire to bless His people abundantly when they walk in obedience. It connects deeply with the foundational promises made to Abraham, where God pledged to make him a great nation and a source of blessing to all the families of the earth. This verse reiterates that Israel's national prosperity and preeminence were not ends in themselves, but a means by which God's glory would be displayed to the nations, demonstrating the benefits of living under divine rule. It highlights the principle that true prosperity, both material and spiritual, flows from a right relationship with God and a commitment to His justice and compassion, particularly towards the vulnerable. The economic and political dominance promised here is a tangible manifestation of God's favor, intended to establish Israel as a model nation, a light to the Gentiles, showcasing the wisdom and power of their God.
REFLECTION AND APPLICATION
Deuteronomy 15:6, while a specific promise to ancient Israel within their unique covenant context, offers enduring principles for believers today, inviting us to consider how God's character and principles of blessing remain relevant. It reminds us that God delights in blessing His people when they walk in faithfulness and obedience, not necessarily with national preeminence in a geopolitical sense, but with spiritual and often material provision that enables them to be a blessing to others. The call to "lend unto many nations, but thou shalt not borrow" can be understood metaphorically as a call to be a source of spiritual and practical generosity, to be givers rather than perpetual receivers, to be those who enrich the lives of others through their resources, gifts, and witness, reflecting God's own generosity. Similarly, "reigning over many nations" can be interpreted as a call to spiritual influence and leadership in a world often enslaved by sin and false ideologies. Christians are called to be salt and light, transforming culture and society through godly character and actions, rather than being conformed to the world's patterns. This verse ultimately underscores that divine favor and blessing are often tied to our obedience to God's commands and principles, including those pertaining to justice, compassion, and wise stewardship of all that He entrusts to us, positioning us to be channels of His grace.
Questions for Reflection
FAQ
Did Israel ever fully experience the promises of Deuteronomy 15:6?
Answer: While Israel experienced periods of significant prosperity and political influence under kings like David and Solomon (e.g., 1 Kings 4:21), their history was also marked by cycles of disobedience, idolatry, and subsequent foreign domination. This included periods of borrowing and being reigned over, as explicitly warned in Deuteronomy 28:43-44. The full, unconditional realization of this promise was tied to their consistent corporate covenant obedience, which they often failed to maintain. Therefore, while glimpses of this promise were seen, its complete fulfillment in a geopolitical sense remained elusive due to their corporate unfaithfulness. The ultimate and perfect fulfillment of God's promises to His people is found in Christ.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 15:6, with its promises of economic preeminence and political sovereignty for Israel, finds its ultimate and spiritual fulfillment in Jesus Christ and His New Covenant people. While the Old Testament promise was largely geopolitical and conditional upon national obedience, its essence—God's desire to bless His people and make them a source of blessing and influence to the nations—is profoundly realized in Christ. Jesus, the true Israel, perfectly fulfilled all righteousness and obedience, thereby inheriting all the promises of God. Through His atoning work on the cross and His glorious resurrection, Christ conquered sin, death, and the powers of darkness, establishing His eternal reign and demonstrating ultimate dominion over all "nations" and authorities (Colossians 2:15). Believers, united with Christ by faith, become part of a "royal priesthood, a holy nation" (1 Peter 2:9), called not to geopolitical dominance, but to spiritual influence and abundant life. We are empowered by the Holy Spirit to "lend" spiritual riches—the Gospel of grace, truth, and hope—to a world impoverished by sin, becoming channels of God's blessing to "many nations" through the Great Commission (Matthew 28:19-20). Our "reigning" is spiritual, exercising authority in Christ over sin and darkness, and living as ambassadors of His Kingdom, shining as lights in the world (Philippians 2:15). Thus, the promise of Deuteronomy 15:6 is transformed and elevated in Christ, moving from a national, earthly preeminence to a global, spiritual reign rooted in the abundance of God's grace and the victorious spread of His glorious Gospel.