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 15:8 stands as a profound ethical imperative within the Mosaic Law, compelling the Israelites to extend radical generosity to their impoverished brethren. This divine command mandates an unreserved, open-handed approach to lending, ensuring that any fellow Israelite experiencing genuine lack receives ample and appropriate aid to alleviate their immediate distress. It encapsulates the covenant community's sacred responsibility to embody compassion, justice, and mutual support, reflecting God's own benevolent character and His desire for a society where no member of His people endures destitution. This verse directly counters any inclination towards a hardened heart, emphasizing proactive, abundant, and discerning provision for the vulnerable.
Context
Literary Context
Deuteronomy 15:8 is strategically placed within a broader legislative section (Deuteronomy 15:1-18) that meticulously details the laws concerning the "year of release" (Shemitah) and the compassionate treatment of the poor and enslaved within Israelite society. The preceding verses (Deuteronomy 15:1-6) establish the principle of debt remission every seven years, a radical economic measure designed to prevent perpetual indebtedness and promote a degree of economic equity. Directly preceding our verse, Deuteronomy 15:7 serves as a crucial negative injunction, sternly warning against hardening one's heart or shutting one's hand against a poor brother. Verse 8 then provides the positive, proactive command, detailing the specific action of generous lending. The subsequent verses (Deuteronomy 15:9-11) reinforce the gravity of this command, warning against grudging thoughts and promising divine blessing for obedience, while realistically acknowledging that "the poor shall never cease out of the land." This entire pericope underscores the profound ethical and social dimensions of the Mosaic covenant, demonstrating how theological principles are to be meticulously translated into practical, communal life.
Historical & Cultural Context
The laws articulated in Deuteronomy were delivered to the Israelites as they stood poised to enter the Promised Land, serving as the foundational framework for their life as a holy nation under God's covenant. In the ancient Near Eastern world, poverty was a pervasive and often devastating reality, frequently exacerbated by factors such as famine, war, or personal misfortune, which could lead to crippling debt and even chattel slavery. While many ancient cultures had some provisions for the poor, Israel's laws, as uniquely revealed in Deuteronomy, were exceptionally compassionate and progressive. This distinctiveness was rooted in their collective memory of their own enslavement and destitution in Egypt and God's miraculous act of redemption (Deuteronomy 15:15). The emphasis on the "brother" (fellow Israelite) highlights the deep communal solidarity and familial responsibility expected within the covenant. Practices such as lending without interest to a fellow Israelite (implied by the broader context) and the revolutionary concept of debt remission every seven years were radical economic measures designed to prevent the concentration of wealth in the hands of a few and to ensure a basic level of dignity and provision for all members of the community, profoundly reflecting God's unwavering concern for justice and equity.
Key Themes
This verse powerfully contributes to several overarching theological and narrative themes prevalent throughout Deuteronomy and the Pentateuch. It serves as a prime example of Covenant Loyalty and Obedience, where adherence to God's commands regarding social justice is presented as a direct and tangible expression of faithfulness to Him. It vividly highlights the theme of Compassion and Social Justice, unequivocally demonstrating God's profound heart for the vulnerable and His expectation that His people will mirror His character by actively caring for the less fortunate among them, echoing principles found in earlier legislation such as Exodus 22:25-27. The emphatic command to "open thine hand wide" underscores the theme of Generosity and Open-Handedness, standing in stark contrast to the self-preservation instincts often observed in human societies. Furthermore, the promise of divine blessing for obedience, explicitly stated in Deuteronomy 15:10, reinforces the theme of Divine Blessing for Obedience, assuring the Israelites that their generosity would not lead to personal lack but rather to God's abundant provision, a principle reiterated throughout wisdom literature, as seen in Proverbs 19:17.
Exposition and Analysis
Key Word Analysis
The verb פָּתַח (pâthach), meaning "to open wide" or "to loosen," is employed here in an intensive grammatical construction (infinitive absolute followed by the finite verb: פָּתֹחַ תִּפְתַּח, patuach tiftoach). This emphatic repetition translates to "you shall surely open" or "you shall certainly open," underscoring the absolute necessity, certainty, and decisiveness of the action. It is not a mere suggestion but a forceful, non-negotiable command, highlighting that the act of opening one's hand is to be immediate, intentional, and without any hesitation or reluctance.
The word יָד (yâd), meaning "hand," is a ubiquitous biblical metaphor representing power, action, capacity, and possession. To "open the hand wide" (literally, "open, you shall open your hand") signifies not a minimal or grudging gesture but a full, expansive, and unrestricted release of resources. It implies a generous disposition that is ready to give abundantly, reflecting a heart unburdened by greed, fear of loss, or self-interest. It speaks to the complete availability of one's means for the benefit of another.
The noun מַחְסֹר (machçôwr) refers to a "lack," "deficiency," "want," or "impoverishment." It denotes a genuine state of destitution, necessity, or an essential absence, rather than a frivolous desire or mere convenience. The command specifies that the lending should be "sufficient for his need, in that which he wanteth," indicating that the aid provided must be quantitatively and qualitatively adequate to truly alleviate the specific lack the person is experiencing, enabling them to overcome their immediate hardship and move towards self-sufficiency.
Verse Breakdown
"But thou shalt open thine hand wide unto him"
This phrase constitutes a direct, emphatic, and positive command that contrasts sharply with the negative injunction of Deuteronomy 15:7. The intensive verbal construction ("you shall surely open") leaves no room for hesitation, reluctance, or grudging giving. "Opening the hand wide" is a powerful metaphor for generous, unrestricted, and even lavish giving. It implies a willingness to share resources freely and abundantly, without holding back or being stingy. The recipient ("unto him") is explicitly the "poor brother" mentioned in the preceding verse, emphasizing the communal responsibility and familial bond within the covenant.
"and shalt surely lend him sufficient for his need"
This clause specifies both the nature and the extent of the required generosity. The term "lend" (עָבַט, ʻâbaṭ) implies a temporary provision, though the broader context of the year of release (Deuteronomy 15:1-6) suggests that such a loan might be remitted or forgiven. Crucially, the amount lent must be "sufficient for his need," meaning it should be adequate to address the actual lack or deficiency of the borrower. This is not about token gestures or minimal contributions, but about practical, impactful assistance that genuinely helps the person overcome their hardship and regain stability.
"[in that] which he wanteth"
This final phrase further clarifies and specifies the scope and target of the need. It indicates that the aid provided should be directed precisely towards what the individual genuinely lacks or desires due to their state of poverty. It calls for discernment and attentiveness to the specific circumstances of the needy person, ensuring that the assistance provided is relevant, effective, and tailored to alleviate their particular distress. This underscores a personalized, compassionate, and highly practical approach to giving, moving beyond general charity to targeted support.
Literary Devices
Deuteronomy 15:8 masterfully employs several potent literary devices to convey its profound ethical message with clarity and force. The most prominent device is Metaphor, vividly expressed in the phrase "open thine hand wide." The hand, as the primary instrument of action, labor, and possession, becomes a powerful symbol of one's capacity and willingness to give. "Opening it wide" paints a compelling visual of unreserved, abundant generosity, standing in stark moral contrast to the "shutting" of the hand mentioned in the preceding verse (Deuteronomy 15:7), thereby creating a clear moral dichotomy. Furthermore, the use of the Infinitive Absolute (פָּתֹחַ תִּפְתַּח, patuach tiftoach) before the finite verb is a powerful device for Intensification. This grammatical construction serves to emphasize the absolute certainty, necessity, and non-negotiable nature of the command, translating to "you shall surely open" or "you shall certainly open." It elevates the command from a mere suggestion to an unwavering imperative, demanding immediate and unquestioning obedience. The verse also exhibits a subtle yet effective form of Parallelism between "sufficient for his need" and "[in that] which he wanteth," reinforcing the core idea that the provision must precisely match the specific lack of the individual, thereby highlighting a holistic and targeted approach to compassion and aid.
Theological and Thematic Connections
Deuteronomy 15:8 is a profound theological statement, revealing not only God's ethical expectations for His covenant people but also His very character. It portrays a God who is deeply concerned with justice, equity, and the holistic well-being of the vulnerable, particularly within His own community. This command transcends mere social welfare policy; it is a theological imperative rooted in the very nature of Yahweh, who Himself delivered Israel from their own state of destitution and bondage in Egypt. By commanding His people to be open-handed, God calls them to mirror His own abundant generosity and compassion, ensuring that the blessings of the covenant are shared broadly and that no one within the community is left in abject poverty. This principle of active, generous care for the poor is a consistent and vital thread throughout biblical revelation, serving as a litmus test for genuine faith and a tangible reflection of true worship.
Reflection and Application
Deuteronomy 15:8 remains profoundly relevant for believers today, challenging us to embody God's heart for the poor and needy in a tangible and transformative way. It calls us beyond mere sympathy or passive concern to active, sacrificial generosity. This verse compels us to cultivate an "open hand" not just with our finances, but with our time, talents, skills, and relational resources, recognizing that all we possess is a sacred stewardship from God. It encourages us to be discerning in our giving, ensuring that our aid genuinely meets the "need" of the recipient, promoting dignity, fostering self-sufficiency, and enabling sustainable change rather than inadvertently creating dependency. In a world often characterized by self-interest, consumerism, and scarcity mindsets, this command invites us into the radical abundance of God's kingdom, where giving generously leads paradoxically to blessing and spiritual enrichment, not depletion. It reminds us that our compassion for others is a direct reflection of our love for God and a vital expression of our identity as His covenant people, called to build communities marked by justice, mercy, and mutual care, thereby testifying to His character in a broken world.
Questions for Reflection
FAQ
Does "lend him sufficient" mean the loan must always be repaid?
While the Hebrew word "lend" (נָשָׁה, nashah) typically implies an expectation of repayment, the broader context of Deuteronomy 15, particularly the "year of release" (Shemitah) detailed in Deuteronomy 15:1-6, introduces a crucial nuance. In the year of release, debts owed by fellow Israelites were explicitly to be remitted. Therefore, a loan made to a poor Israelite, especially as the year of release approached, might not have been expected to be repaid. The primary emphasis of Deuteronomy 15:8 is on meeting the genuine need of the poor brother, whether through a loan that might be forgiven or through direct giving. The spirit of the law prioritizes alleviating suffering and preventing perpetual poverty over strict financial repayment, particularly when the borrower is in genuine distress. The ultimate goal is to restore the person to a place of dignity and self-sufficiency, reflecting God's desire for the flourishing of all His people within the covenant community.
How does this command apply to Christians today, given that we are not under the Mosaic Law?
While Christians are not under the Mosaic Law as a legal covenant for salvation or a means of righteousness, the ethical and moral principles embedded within it, especially those that reflect God's unchanging character and His divine will, remain eternally relevant and binding. Deuteronomy 15:8, with its profound emphasis on compassion, radical generosity, and social justice, reveals the very heart of God for the poor and vulnerable. New Testament teachings consistently affirm, deepen, and expand upon these principles. Jesus Himself taught radical generosity, instructing His followers to "give to everyone who asks you" (Luke 6:30) and promising that those who give will receive abundantly (Luke 6:38). The early church exemplified this open-handed spirit, practicing communal sharing to ensure no one among them was in need (Acts 2:44-45 and Acts 4:34-35). The Apostle Paul exhorted believers to contribute to the needs of others, especially "those who are of the household of faith" (Galatians 6:10), and to give cheerfully and generously, for "God loves a cheerful giver" (2 Corinthians 9:7). Therefore, Deuteronomy 15:8 serves as a foundational Old Testament expression of a timeless divine command for believers to live with open hands and compassionate hearts, actively seeking to alleviate poverty and promote justice in their communities, as a reflection of Christ's love.
Christ-Centered Fulfillment
Deuteronomy 15:8, with its passionate call for open-handed generosity towards the needy, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the Old Testament law commanded Israel to lend "sufficient for his need," Christ Himself became the ultimate "lender" and giver, providing not merely for our physical wants but for our deepest spiritual need. He, though eternally rich in divine glory, for our sakes became poor, so that we through His profound self-impoverishment might become spiritually rich (2 Corinthians 8:9). Jesus perfectly embodied the spirit of this command, not just through His earthly ministry of healing the sick, feeding the hungry, and ministering to the marginalized, but supremely by giving His very life as a ransom for many, offering salvation that is "sufficient for our need" and infinitely beyond all we could ever want or imagine (Mark 10:45). He opened His hands wide, not to give material wealth, but to be nailed to the cross, pouring out His blood as the ultimate act of selfless, sacrificial giving, taking away the sin of the world (John 1:29). Through His atoning sacrifice, He provided us with eternal life, complete forgiveness, and perfect reconciliation with God, a provision that is truly abundant, without measure, and eternally satisfying. As believers, having received such immeasurable grace, we are now called to imitate this Christ-like generosity, reflecting His open-handed love to a world in desperate need, knowing that just as He laid down His life for us, we too are to lay down our lives and give generously to others, especially those within the family of faith (1 John 3:16-18).