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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 15:7 delivers a profound divine command to the Israelites, instructing them to cultivate an open heart and an open hand towards any impoverished member of their community. This instruction, given as they prepared to enter the Promised Land, underscores a foundational principle of covenantal living: that the welfare of the poor is a direct reflection of a community's obedience to God and its commitment to brotherly love, ensuring that no one within the covenant family is left in destitution.
Context
Literary Context
This verse is situated within a significant block of legal and ethical instruction in Deuteronomy (chapters 12-26), often referred to as the Deuteronomic Code, which outlines the statutes Israel was to observe in the Promised Land. Specifically, Deuteronomy 15 focuses on laws concerning the poor and the indebted. Deuteronomy 15:1-6 introduce the Sabbatical year (Shemitah), mandating the release of debts every seven years. Verse 7, however, shifts from the periodic release of debts to the continuous, everyday responsibility of caring for the poor, acknowledging that poverty would persist even within God's blessed land, as stated in Deuteronomy 15:11. This immediate juxtaposition highlights that while systemic measures like the Sabbatical year are crucial, individual compassion and generosity remain perpetually necessary. The passage then continues to discuss the release of Hebrew servants, further emphasizing the theme of freedom and provision for the vulnerable.
Historical & Cultural Context
The book of Deuteronomy presents Moses' final addresses to the generation of Israelites poised to enter Canaan, the land "which the LORD thy God giveth thee." This context is crucial; Israel was transitioning from a nomadic existence to a settled agricultural society. God's laws were designed to establish a distinct, just, and compassionate society, sharply contrasting with the surrounding pagan cultures which often exploited the vulnerable. The "gates" mentioned in the verse refer to the city gates, which were not merely entry points but also centers of commerce, public life, and justice. The command to care for "one of thy brethren" emphasizes the unique covenantal relationship within Israel, where members were bound by kinship and shared faith, forming a spiritual family under God. This societal structure aimed to prevent the accumulation of extreme wealth by a few and the destitution of many, fostering a community where God's blessing was distributed and shared.
Key Themes
Deuteronomy 15:7 powerfully articulates several core themes central to the Mosaic Law and biblical theology. First, it champions Covenantal Responsibility, reminding Israel that their relationship with God entailed specific obligations to one another, especially the most vulnerable. Their prosperity in the land was tied to their obedience in caring for the poor, reflecting God's own character as a provider and deliverer. Second, the verse highlights Compassion and Generosity, making it clear that a right heart attitude ("not harden thine heart") must precede and motivate right action ("nor shut thine hand"). This is not merely a legalistic requirement but an ethical imperative rooted in empathy. Third, it underscores Social Justice, demonstrating God's consistent concern for the marginalized. The Law provided numerous provisions for the poor, the sojourner, the orphan, and the widow, ensuring that the vulnerable were protected and had access to resources, as seen in passages like Leviticus 19:9-10 regarding gleaning. Finally, the instruction is a Divine Mandate, emanating directly from "the LORD thy God," signifying that care for the poor is not a humanistic ideal but a sacred duty, integral to the worship and service of the God who delivered them from slavery.
Exposition and Analysis
Key Word Analysis
Meaning "destitute; beggar, needy, poor (man)." This term describes someone who is in a state of lacking and dependence, emphasizing their vulnerability and their plight as a direct appeal to the compassion of the community. It highlights the economic and social disadvantage of the individual.
Meaning "to be alert, physically (on foot) or mentally (in courage); confirm, be courageous (of good courage, stedfastly minded, strong, stronger), establish, fortify, harden, increase, prevail, strengthen (self), make strong (obstinate, speed)." In this context, when applied negatively as "not harden," it signifies a deliberate refusal to be strong in compassion or firm in generosity. It implies a choice to become obstinate or unyielding in one's heart, resisting the divine impulse to help and instead choosing insensitivity.
Meaning "to draw together, i.e. close; by implication, to leap (by contracting the limbs); specifically, to die (from gathering up the feet)." This word vividly describes the physical action of closing one's hand, withholding resources, or refusing to extend help. It is the outward manifestation of a hardened heart, symbolizing a refusal to share or give. The imagery is of a tightly clenched fist, unwilling to open and release what it holds, even for a "poor brother."
Verse Breakdown
"If there be among you a poor man of one of thy brethren"
This opening clause immediately establishes the scope and target of the command: it applies specifically to the covenant community, emphasizing the familial bond ("thy brethren"). The presence of poverty is acknowledged as a reality even within a blessed land, setting the stage for the required compassionate response.
"within any of thy gates in thy land which the LORD thy God giveth thee"
This phrase grounds the command geographically and theologically. "Thy gates" signifies the settled communal life within Israelite towns and cities, where interactions and needs would be most apparent. "Thy land which the LORD thy God giveth thee" reminds the Israelites that their very possession of the land is a divine gift, implying a reciprocal responsibility to steward its resources and care for its inhabitants according to God's will and for His glory.
"thou shalt not harden thine heart"
This is the first negative command, addressing the internal disposition. It prohibits an attitude of indifference, callousness, or insensitivity towards the poor. The heart (H3824, lêbâb), in biblical thought, is the seat of intellect, emotion, and will, meaning the command requires a conscious choice to remain open, empathetic, and willing to respond to the needs of others.
"nor shut thine hand from thy poor brother"
This is the second negative command, focusing on the external action. It prohibits the refusal to provide material aid or assistance. The "hand" (H3027, yâd) represents one's ability to give, to work, and to provide. To "shut thine hand" is to withhold resources, to refuse help, and to act selfishly, directly counteracting the spirit of generosity and communal support. The repetition of "thy poor brother" reinforces the intimate, covenantal relationship that demands such care.
Literary Devices
Deuteronomy 15:7 employs several powerful literary devices. Antithesis is prominent, contrasting the negative commands ("not harden thine heart, nor shut thine hand") with the implied positive expectation of an open heart and an open hand. This highlights the stark choice presented to the listener between self-centeredness and covenantal compassion. Metonymy is also at play, where "heart" (H3824, lêbâb) stands for one's inner disposition and moral will, and "hand" (H3027, yâd) represents one's capacity for action and giving. These physical body parts are used to symbolize deeper spiritual and practical realities of empathy and generosity. The Repetition of "thy poor brother" at the beginning and end of the command serves as an Inclusio, emphasizing the central object of the command and reinforcing the intimate, familial nature of the relationship within the covenant community. This rhetorical framing underscores the personal and communal responsibility involved in caring for the vulnerable.
Theological and Thematic Connections
Deuteronomy 15:7 is a microcosm of God's enduring concern for justice and compassion, woven throughout the fabric of Scripture. It reveals a God (H430, ʼĕlôhîym) who identifies with the vulnerable and expects His people to reflect His character by actively caring for them. This command is not merely about charity but about the very nature of a righteous society and the demonstration of true faith. It teaches that material blessings are not solely for personal accumulation but are given, in part, to be shared, ensuring that no one within the covenant family suffers destitution. This principle of open-handed generosity is a recurring theme, connecting the Old Testament Law to the Prophets' calls for justice and the New Testament's emphasis on love for neighbor.
Reflection and Application
The timeless command of Deuteronomy 15:7 challenges believers today to examine the posture of their hearts and the readiness of their hands. In a world marked by vast disparities, the call to not "harden thine heart" implores us to resist indifference, apathy, or judgmentalism towards those in need, whether they are within our immediate faith community, our local neighborhood, or the broader global family. It demands that we cultivate empathy, listen to stories of hardship, and allow our hearts to be moved by compassion, recognizing the inherent dignity of every person. Furthermore, to "not shut thine hand" requires concrete, tangible action. This can manifest in various ways: generously supporting ministries that serve the poor, advocating for just policies, sharing personal resources, offering practical help, or simply extending a hand of friendship and solidarity. Our generosity is not just a moral obligation but a spiritual act, reflecting the very character of God who is abundantly generous towards us.
Questions for Reflection
FAQ
Does Deuteronomy 15:7 imply that poverty is a permanent state, as suggested by Deuteronomy 15:11?
While Deuteronomy 15:11 states, "For the poor shall never cease out of the land," this is not an endorsement of poverty or an excuse for inaction. Instead, it is a realistic acknowledgment of human fallenness and the persistent presence of need in a broken world. The purpose of this statement is not to legitimize poverty but to underscore the continuous and ongoing nature of the command to care for the poor. Because poverty will always exist, the responsibility to show compassion and generosity must also be perpetual. It serves as a constant reminder that God's people are always to be ready to open their hearts and hands, as opportunities for ministry to the poor will never run out.
Is this command primarily about individual charity or societal responsibility?
Deuteronomy 15:7, like many Old Testament laws, encompasses both individual charity and societal responsibility. The phrasing "thou shalt not harden thine heart, nor shut thine hand" directly addresses the individual's attitude and action. However, the context of the Deuteronomic Code, which includes laws about the Sabbatical year, gleaning, and tithes, clearly demonstrates a divinely ordained societal structure designed to prevent extreme poverty and ensure a safety net for the vulnerable. The "gates" and "land" references imply a community-wide obligation. Therefore, the verse calls for personal generosity while simultaneously implying that a just society, structured according to God's principles, should create an environment where such individual acts of compassion can flourish and where systemic injustices that perpetuate poverty are addressed.
Christ-Centered Fulfillment
Deuteronomy 15:7 finds its ultimate fulfillment and most profound expression in the person and work of Jesus Christ. While the Old Testament law commanded Israel to not harden their hearts or shut their hands, Jesus perfectly embodied the open heart and open hand of God. He did not merely command generosity; He lived it supremely, becoming poor so that we, through His poverty, might become rich (2 Corinthians 8:9). His entire earthly ministry was characterized by compassion for the marginalized, healing for the sick, and provision for the hungry, demonstrating God's heart for the "poor brother" in a way that transcended the physical boundaries of Israel. Jesus taught His followers that acts of mercy shown to "the least of these" are, in fact, acts of service to Him (Matthew 25:40). Through His sacrificial death, Christ opened His hands on the cross, not shutting them but pouring out His life for the redemption of humanity, who were spiritually impoverished and enslaved by sin. His resurrection and the outpouring of the Holy Spirit empower believers to live out the spirit of Deuteronomy 15:7, forming a new covenant community—the Church—where generosity and care for one another are hallmarks of their shared life, echoing the early church's practice of sharing resources so "that there was not a needy person among them" (Acts 4:34). Thus, Christ is the ultimate "open hand" of God (H3068, Yᵉhôvâh), and His followers are called to reflect His boundless compassion in their own lives.