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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 15:9 delivers a profound and ethically penetrating warning against a specific internal temptation concerning the "year of release," or Sabbatical year, which mandated the cancellation of debts. It admonishes the Israelite to vigilantly guard against a calculating, selfish thought process that would lead to withholding aid or loans from a poor brother as the year of release approached, thereby avoiding the debt cancellation. This verse powerfully underscores God's expectation for a heart of radical generosity and compassion, revealing that such stinginess is not merely a social failing but a grievous sin against God, who hears the cries of the oppressed and holds His people accountable for their treatment of the vulnerable.
Context
Literary Context
Deuteronomy 15:9 is strategically positioned within a broader section of laws concerning the Sabbatical year, or shemitah, which begins in Deuteronomy 15:1. The preceding verses (Deuteronomy 15:1-8 establish the command to release debts and to be open-handed in lending to the poor, promising divine blessing for obedience. Verse 9 serves as a crucial ethical hinge, directly addressing the potential internal resistance or cynical calculation an Israelite might harbor: the temptation to refuse assistance because the impending year of release would nullify the debt. It anticipates and condemns the very thought that would undermine the spirit of the law, setting the stage for further exhortations to generosity in Deuteronomy 15:10-11, which reiterates the call to give freely and acknowledges the perpetual presence of the poor.
Historical & Cultural Context
The Sabbatical year was a unique socio-economic and theological institution in ancient Israel, designed to prevent the perpetual impoverishment of families, redistribute wealth, and ensure the land's rest. Every seventh year, agricultural lands lay fallow, and debts owed by fellow Israelites were to be released. This system was rooted in the covenant relationship with Yahweh, who was the ultimate owner of the land and the provider for His people. In an agrarian society where debt could easily lead to destitution and even slavery, the shemitah provided a vital reset mechanism, ensuring that economic disparities did not become permanent. The warning in Deuteronomy 15:9 highlights a practical challenge inherent in such a system: the human tendency to prioritize self-interest over covenantal obligations and compassion, especially when personal financial loss seemed imminent. This verse directly confronts the economic rationalization that would undermine God's compassionate design for His people.
Key Themes
This verse powerfully contributes to several key themes woven throughout Deuteronomy and the Pentateuch. It underscores the theme of Generosity and Compassion, emphasizing that God's people are called to reflect His character as a benevolent provider, actively caring for the vulnerable within their community, as seen throughout the law (e.g., Leviticus 19:9-10). The command goes beyond mere legal observance, delving into the Disposition of the Heart, revealing that God scrutinizes not only actions but also intentions, an idea central to the covenant (Deuteronomy 6:5). The "evil eye" idiom encapsulates the spiritual danger of Selfishness and Covetousness, which manifests as a reluctance to give. Ultimately, the verse reinforces the theme of Divine Accountability, reminding Israel that God hears the cry of the oppressed and views withholding aid from the needy as a direct sin against Himself, a principle echoed in wisdom literature (e.g., Proverbs 28:27).
Exposition and Analysis
Key Word Analysis
Derived from a root meaning "without profit" or "worthlessness," this term (H1100) describes a heart that is fundamentally depraved, perverse, or rebellious against God's will. In this context, it signifies a disposition that calculates how to circumvent divine commands for selfish gain, demonstrating a spirit of lawlessness or worthlessness in the face of covenantal duty. It's not merely a momentary lapse but a deep-seated inclination towards self-interest over compassion.
This powerful idiom combines the Hebrew words for "eye" (H5869, ʻayin) and "evil" (H7489, râʻaʻ). It does not refer to a literal malicious gaze but signifies a spirit of stinginess, covetousness, or resentment towards someone in need. It is the antithesis of generosity and open-handedness. A person with an "evil eye" begrudges others their needs or their share, prioritizing their own accumulation over the well-being of their community. This contrasts sharply with a "good eye," which denotes generosity and benevolence.
This term (H2399) refers to a crime, an offense, or its penalty. In this verse, it explicitly declares that the act of withholding aid from a poor brother, motivated by a calculating and selfish heart, is not merely a social misstep but a direct transgression against God. It signifies a failure to meet a divine standard, resulting in guilt and separation from God's favor.
Verse Breakdown
"Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand;"
This opening clause serves as a direct, emphatic warning, targeting the internal temptation and calculating mindset that precedes action. The "thought in thy wicked heart" reveals that God is concerned with the motivations and intentions, not just the outward behavior. The specific thought is a cynical rationalization: "The year of release is coming, so why should I lend or give now if the debt will be canceled soon?" This exposes a heart that prioritizes personal financial preservation over the needs of a struggling brother and the spirit of God's law.
"and thine eye be evil against thy poor brother, and thou givest him nought;"
This clause describes the manifestation of the "wicked heart's" thought. The "evil eye" is the outward expression of the inward stinginess and lack of compassion. It leads directly to the refusal to give or lend ("thou givest him nought"), despite the clear command to be generous. This demonstrates a practical failure of love and a direct violation of the covenantal responsibility to care for the vulnerable within the community, turning a blind eye to genuine distress.
"and he cry unto the LORD against thee, and it be sin unto thee."
This final clause reveals the severe consequences of such a refusal. The "poor brother" is not left without recourse; his cry of distress and injustice ascends directly to the LORD (H3068, Yᵉhôvâh). This underscores God's role as the defender of the poor and oppressed. When the poor cry out, God hears, and the act of withholding aid, born of a "wicked heart" and an "evil eye," is explicitly declared "sin." This elevates the social failing to a theological offense, a direct transgression against God's character and His covenant, incurring divine displeasure.
Literary Devices
Deuteronomy 15:9 employs several potent literary devices to convey its urgent message and underscore its gravity. The primary device is a direct Warning, signaled by the imperative "Beware," which immediately grabs the audience's attention and highlights the seriousness of the potential transgression. The phrase "thine eye be evil" is a powerful Idiom or Metonymy, representing not a literal physical condition but a spiritual and moral disposition of stinginess, covetousness, and a lack of generosity. The verse also uses Anticipation, as it warns against a future thought and action tied to the approaching "year of release," thereby preempting potential disobedience and exposing the calculating nature of human sin. Finally, the structure presents a clear Cause and Effect: a wicked thought leads to an evil eye and withholding, which in turn leads to the poor crying out and the act becoming sin before the LORD, emphasizing divine justice and accountability.
Theological and Thematic Connections
Deuteronomy 15:9 is deeply rooted in the theological understanding of God's character and His covenant with Israel. It reveals a God who is not distant from the plight of the poor but is intimately concerned with their well-being and hears their cries. The command for generosity is not merely a social policy but a reflection of Yahweh's own benevolent nature as the ultimate provider and sustainer. To withhold from the poor, especially out of selfish calculation, is therefore not just a failure of human compassion but a direct affront to God's justice and love. This principle extends beyond the specific context of the Sabbatical year, establishing a timeless ethical imperative for God's people to embody generosity, trusting in His provision rather than succumbing to fear or greed, knowing that true prosperity is found in obedience and open-handedness.
Reflection and Application
Deuteronomy 15:9 serves as a profound mirror for believers today, challenging us to examine the hidden corners of our hearts and the motivations behind our generosity—or lack thereof. It exposes the insidious nature of self-serving calculations that can undermine true compassion. In a world often driven by financial prudence and self-preservation, this verse calls us to a higher standard: to trust God's provision so deeply that we can give freely, even when it appears to be against our immediate financial interest. Our response to the needy, whether through direct giving, lending, or advocating for justice, is a tangible expression of our obedience and love for God. The "cry unto the LORD" still resonates, reminding us that God identifies with the poor and oppressed, and our treatment of them is a direct reflection of our relationship with Him. This passage compels us to cultivate a heart that is eager to give, not out of obligation or calculation, but out of genuine love and trust in God's unfailing supply.
Questions for Reflection
FAQ
What is the significance of the "evil eye" in this context?
The "evil eye" (Hebrew: ayin ra'ah) in Deuteronomy 15:9 is an idiom, not referring to a literal physical gaze, but to a spiritual and moral disposition of stinginess, covetousness, or ungenerosity. It signifies a person who begrudges others, especially the poor, and is unwilling to share or help, even when capable. This contrasts sharply with a "good eye" (Proverbs 22:9), which denotes generosity and benevolence. Jesus also used similar imagery in Matthew 6:22-23, where a "good eye" (generous spirit) leads to spiritual light, and an "evil eye" (covetous spirit) leads to spiritual darkness. In Deuteronomy, it highlights that the internal, selfish disposition is as much a sin as the outward act of withholding.
How does this verse relate to modern financial practices or debt?
While the specific context of the Sabbatical year and debt cancellation is unique to ancient Israel, the underlying principles of Deuteronomy 15:9 remain profoundly relevant for ethical and compassionate financial stewardship today. The verse warns against a calculating heart that seeks to avoid responsibility or generosity due to perceived future financial loss. In modern terms, this translates to a call for believers to avoid exploiting others, to be generous with their resources, and to prioritize the needs of the vulnerable, even when it might seem financially inconvenient. The spirit of the law encourages lending and giving with a generous heart, rather than seeking loopholes or allowing fear of loss to dictate one's actions, trusting that God honors such generosity (Luke 6:38). It challenges us to consider our motives in all financial dealings, especially concerning those less fortunate.
Christ-Centered Fulfillment
Deuteronomy 15:9, with its stern warning against a calculating, ungenerous heart, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The Old Testament law, while righteous and good, exposed humanity's inherent inability to perfectly fulfill God's command for radical generosity due to the "wicked heart" and "evil eye" it warns against. Jesus, however, perfectly embodied the spirit of this law. He taught extensively on the dangers of covetousness and the importance of generosity, urging His followers to lay up "treasures in heaven" rather than on earth (Matthew 6:19-21). He Himself, "though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich" (2 Corinthians 8:9), demonstrating the ultimate act of self-emptying love and generosity (Philippians 2:5-8). Through His atoning sacrifice, Christ not only redeems us from the sin of our "wicked hearts" but also empowers us by His Spirit to live out the very generosity commanded in Deuteronomy. Under the New Covenant, the call to care for the poor and needy is not bound by a Sabbatical calendar but flows from a transformed heart, motivated by the love of Christ, who identifies with "the least of these" (Matthew 25:40). Thus, the warning against the "evil eye" becomes a call to cultivate the "good eye" of Christ-like compassion, enabled by His grace and empowered by His Spirit to reflect His boundless generosity to a needy world.