Deuteronomy 15:7

Deu 15:7 If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the LORD thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother:

Ver. 7. Thou shalt not harden thy heart.] But "draw out thy soul to the hungry." {Isa 58:10} Many have iron bowels and withered hands. See my "Commonplace of Alms."

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Deu 15:7-8. Thou shalt not shut thy hand from thy poor brother — Because this law might tend to make some people cautious and niggardly in lending to the poor, as being assured they should lose the debt at the seventh year, if it were not paid before; or, upon this account, might make them sparing of their charities in other matters; Moses here cautions them against being influenced by so mean a principle, and charges every Israelite to look upon his poor neighbour as a brother, equally related to God as himself, who therefore would be sure to punish all uncharitableness to such as were his own people, as he would be to bless and reward those who, with a generous and bountiful heart, gratefully depended on his providence, and obeyed his commands. Open thy hand — That is, deal bountifully and liberally with him.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Or, any of thy cities.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

If there be among you a poor man . . . thou shalt not harden thine heart--Lest the foregoing law should prevent the Israelites lending to the poor, Moses here admonishes them against so mean and selfish a spirit and exhorts them to give in a liberal spirit of charity and kindness, which will secure the divine blessing (Rom 12:8; Co2 9:7).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(7) A poor man.-”That needeth anything.”

Within any of thy gates.—“The poor of thine own city come before the poor of another city.”

Thou Shalt not harden.—“There are some men who ‘grieve’ (grudge) whether they give or not;” therefore it is said, “Thou shalt not harden thy heart; there are some who stretch out the hand (to give), and yet close it; therefore it is said, Thou shalt not shut thine hand.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. with thee a poor man, one of thy brethren] Heb. in thee as in Deu_15:4; poor, better needy.

in any of thy gates] or townships; see on Deu_12:12.

harden thine heart] See on Deu_2:30; cp. 1Jn_3:17.

7–11. One of the most beautiful as it is one of the most characteristic passages in the laws of D: illustrating not only the humane spirit, and the practical thoughtfulness of this code, but its extension of the Law to the thoughts and interests of the heart: cp. Deu_5:21.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

If there be among you a poor man of one of thy brethren,.... As there would be, according to the Targums of Jonathan and Jerusalem, if they did not keep the commandments of the law, and continue therein:

within any of thy gates, in the land which the Lord thy God giveth thee; a native of the land was to be preferred to a foreigner, and a brother, whether in relation or religion, to a proselyte of the gate; and the poor of a city to which a man belonged, to the poor of another city, as Jarchi observes; which he gathers from this phrase:

within any of thy gates: thou shalt not harden thine heart, nor shut thine hand from thy brother; so as not to pity his distressed case, and have no bowels of compassion for him, and feel for his want, and so as not to distribute to his necessities, and relieve him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

7. If there be… a poor man — In view of the requirement not to exact the return of money loaned to the poor man there might be reluctance to aid the poor in his need. Hence the charge, thou shalt not harden thine heart, nor shut thine hand from thy poor brother.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 7-11. The reference to the release leads to a prescription regarding readiness to lend to the poor. They were not to harden their hearts against their poorer brethren, nor were they, in the prospect of the year of release, to refuse to lend them what was necessary for their uses, but, on the contrary, were to open their heart and their hand to them according to their need, lest the poor should appeal against them to God, and sin should lie upon them.

Harden thine heart; literally, maize strong, so as to suppress natural compassion and sympathy.

Vers. 7-11. The duty of kindness to the poor.

There seems to be at first sight a discrepancy between the phrase in ver. 4 and that in ver. 11. The former is, "Save when there shall be no poor among you;" the latter, "The poor shall never cease out of the land." The first phrase is, however, a reason assigned for the injunction which had been given: it is equivalent to, "Simply, that there be no poor among you," i.e. this or that was an appointment in Israel, in order that the number ofthe poor might be reduced to a minimum, and that those who were poor might not become abjectly so. But no such external law could ever prevent some from falling back in the race. As long as men"s constitutions, capacities, and characters were widely different, so would their measure of success be. A leveling of circumstances could be brought about only through a leveling of men, after all had been brought to a uniform starting-point. Such genial enactments as the one in vers. 1-6 might prevent beggary, but would not do away with poverty. "The poor shall never cease out of the land." This phrase is not to be regarded as indicating a Divine appointment that it should he so, but as a Divine declaration that it would he so. As long as men are what they are, and the varied features of temperament and ability continue as they are, so long will there be abundant scope for the exercise of sympathy and of kindly help. The points noticeable in this paragraph are five.

1. Year after year fresh claims on the kindly help of the prosperous would be presented by their poorer brethren (ver. 11).

2. These claims were to be generously and even gladly met, as if it were a delight. We need not charge the writer with ministering to idleness and beggary (see reference to Michaelis, in previous Homily). The word for, yea, even the conception of, a beggar, as we now understand it, is entirely absent from the Mosaic statutes. Honest and diligent work is supposed to be universal; though it might not be uniformly skilful or successful.

3. The desire to evade any obligation thus presented, was a wicked violation of the spirit of the Law (ver. 9).

4. The cry of the neglected or oppressed poor would rise up to God, and be heard.

5. The Lord would remember the, sin of cruel neglect and unkindness, or of haughty coldness.

Now, this chapter generally, and therefore this paragraph as a part of it, may be viewed in one of two aspects: either as a section of the Mosaic code of jurisprudence, or as an inculcation of social duty. It would be obviously beyond or beside our province to deal with it in the former aspect; we are concerned solely with the latter. We need not ask whether, in our New Testament standard, kindness to the poor is enjoined? That is understood. Our one query is this

NOW THAT WE ARE UNDER CHRIST, AS OUR LEADER, HOW IS THE DUTY OF KINDNESS TO THE POOR PUT AND ENFORCED?

1. That duty which Moses enjoined as the leader and legislator of Jehovah"s people, our Lord Jesus Christ set on the ground of his own sovereign right, and enforced by his own example. In that wondrous chapter of John"s Gospel, the thirteenth, we are told that, when our Savior had washed his disciples" feet, he told them that he had given them an example that they should do as he had done to them, and also said, "Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master," etc. We cannot suppose that this one act of kindness and condescension was merely meant to be literally followed. It must have been a kind of representative deed, in which our Lord virtually said, "In whatever way you may comfort or soothe a worn and weary brother by ministering to his wants, do not shrink from doing it, even though it may involve many a lowly, self-sacrificing act." Surely this covers the ground indicated in this paragraph, and includes the duty of giving to the poor and helping the needy, whatsoever their need may be.

2. Our Lord regards the poor and needy as his poor: all, generally, because he died for them; some, especially, because he lives in them. Hence, whoever would act towards them so as to show them the power and glory of a living Savior"s sympathy, must let the poor feel through him the warm touch era tender Savior"s love. Our Lord said in his intercessory prayer, "As thou hast sent me into the world, even so have I also sent them into the world." Thus believers are to act in the world in the name and on the behalf of our Lord Jesus Christ, as the friends and benefactors of men.

3. Our Lord reckons a kindness shown to men for his sake, as if it were done to him. Even in the Old Testament we get a thought akin to this. (Isa_63:9) But in the New Testament the truth is more clearly defined (cf. Act_9:4, where it is presented to us in connection with the reverse of kindness) in Mat_25:31 it is shown us more strikingly still. Christ and his people are one; and a kindness done to men, out of love to him, is done to him. Is there not a wondrous touch of nature here? Would not a mother feel a kindness shown to her son, for her sake, as if it were shown to her? If the mother were in England and the son in New Zealand, she would feel the same. And if the son were even base and unworthy, and love did cling to him for the mother"s sake, she could not feel the kindness the less. And we are permitted to take this thought up into the heavenly region, and to read the amazing words, "Inasmuch as ye have done it unto one of the least of these ye have done it unto me.

1. Of so much importance is this kindness to the poor for Christ"s sake to be reckoned by us, that we are to watch for and seize opportunities of doing "good unto all men, specially to them that are of the household of faith;" yea, so laboring, we are even to support the weak, recalling those priceless words which an apostle was mercifully led to save from the peril of unrecorded sayings, "It is more blessed to give than to receive." Whenever and wherever there is presented to us a case of genuine need, there is an opportunity for honoring our Savior which we must not suffer to pass by unimproved.

2. There are New Testament warnings against the neglect of the poor, which are not only not less severe than any in the Old Testaments they are even more so. We may arrange them in three classes, giving one specimen under each.

1Jn_3:17: If a man can knowingly neglect the poor, God"s love isnot in his heart. Where love dwells in the heart, there will be corresponding words on the tongue, and corresponding blessings in the hand.

Jam_2:5-9 Jam_5:1-4: The Apostle James declares that to neglect ordespise the poor is sin against God; and that the cries of oppressed poverty will be heard in heaven.

Mat_25:31-46: Our Lord has explicitly told us that in the dayof judgment, the one test which will be applied to men, and by which their destiny will be decided, will be that of kindness to the poor for his sake! Where that has been, penitence and faith have wrought out in love. Where that has not been, there has been no love, and, consequently, neither faith nor penitent obedience. It is not necessary to be openly wicked and profane, in order to incur rejection by the Great Judge at last. There may have been not a single vice which shocked society or violated outward propriety. Be it so. Even then the absence of the activities of love will be a man"s ruin. He who has not lived to save his brother will not himself be saved. A piety that is known only by negatives will be disowned by our sovereign Lord; while genuine, active, unselfish love, though it may have had but a limited sphere for service, oft shedding a tear that it could do no more, will meet with the holy Master"s loving recognition, and will receive his gracious reward!

Vers. 7-11. Open-handedness.

Having inculcated the forgiveness of a brother"s debts during the sabbatic year, Moses now proceeds to speak of the open-handedness which should precede that year. It might be made a pretext for refusing a poor brother a helping hand that the year was almost on when the debt would be cancelled legally; but to make this a pretext for niggardliness would only betray wickedness of heart. The most beautiful consideration is thus inculcated for the poor; and as "the poor shall never cease out of the land," there will be the call evermore for this open-handed-ness. Now this poor-law regulation is a most beautiful illustration of what God does for us; and something like it will yet supersede the hard-heartedness of our national systems.

I GENEROSITY SHOULD NOT BE TOO CALCULATING IN ITS TURN. Doubtless, often times it receives a noble return, but this should not be too much regarded, lest the speculative spirit mar the motive altogether. Nor again should we harden our hearts under the persuasion that our generosity is misspent, and that we shall never be repaid in any way. God has himself shown us true generosity in making his sun to shine on the evil as well as on the good, and in sending his rain upon the unjust as well as the just. And hence we are exhorted to "lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil". (Luk_6:35) There is something noble in an uncalculating generosity.

II IT IS THE NEED OF THE POOR BROTHER WHICH WE ARE BOUND TO SUPPLY. That is, we are asked to supply him not with the luxuries or comforts of life, as if to these he had a right; but with his needs. The open-handedness will be considerate so far as not to encourage unworthy dependence. The brother will be helped in a brotherly way enabled to help himself, and having his needs only supplied. This principle has been urged in connection with our national poor-law system. If it is lost sight of, then a premium is paid to idleness, and the "ne"er-do-wells" become the favorites of fortune. Our Father in heaven acts in the same wholesome fashion. "He supplies all our need according to his riches in glory by Christ Jesus." He supplies us with salvation because we cannot save ourselves; he supplies us with what enables us to help ourselves. He could keep the whole world in idleness, "ladies and gentlemen at large," but he prefers to keep the whole world in work. Our reliance on God is for our need.

III OPEN-HANDEDNESS FOR GOD"S SAKE IS SURE OF ITS REWARD, "The liberal soul shall be made fat." "He that watereth others shall be watered also himself." "There is that scattereth and yet increaseth." In this way the Lord showeth in both dispensations how "he loveth a cheerful giver." When a religious man, acting on principle, lives an openhanded life, he has the finest business stimulus. He works that he may have the more to give, and thus be the more God-like. There is nothing so hallows business in all its ramifications as this desire to be able to help those in need.

IV IT IS A SOLEMN THOUGHT THAT THE POOR ARE NEVER TO CEASE OUT OF THE LAND IN THE PRESENT DISPENSATION. The unequal distribution of wealth, the improvident habits of many, and the pressure of population upon subsistence seem destined to keep the poor always with us. And in consequence our Savior stepped out of his rich condition in the bosom and home of the Father and became poor, that he might call every poor man a brother, and leave the poor his legatees after his departure. We need the spectacle of poverty to move our hard hearts to the generosity required. Were abundance the rule, and no human being wanted bread, the selfishness of the race would know no bounds. But the poor ones call for the sympathy which Jesus so abundantly deserves, and we can now sell our spikenard and give to them with all the careful calculation which a Judas once desired. (Joh 12:l-8)

Let our help to others be systematic, because conscientious, and then shall it prove a perennial rill, benefiting the lives of many as it wends its way down the vale of years to the ocean that engulfs us all. R.M.E.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And in general Israel was to be ready to lend to the poor among its brethren, not to harden its heart, to be hard-hearted, but to lend to the poor brother מחסרו דּי, "the sufficiency of his need," whatever he might need to relieve his wants.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

If there is a poor man

Here "man" means a person in general. AT: "If there is a poor person"

one of your brothers

"one of your fellow Israelites"

within any of your gates

Here "gates" represents the entire city or town. AT: "within any of your towns" (See: Synecdoche)

you must not harden your heart

Being stubborn is spoken of as if the person hardened their heart. AT: "you must not be stubborn" (See: Metaphor)

nor shut your hand from your poor brother

A person who refuses to provide for a poor person is spoken of as if he were shutting his hand so that the poor person cannot get anything from him. AT: "nor refuse to help your fellow Israelite who is poor" (See: Metaphor)

but you must surely open your hand to him

A person who helps a poor person is spoken of as if he were opening his hand to him. AT: "but you must surely help him" (See: Metaphor)

translationWords

brother

gate

hard

heart

hand

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

כי יהיה בך אביון IF THERE BE AMONG YOU A NEEDY MAN — The most needy has preference (Sifrei Devarim 116:4);

מאחד אחיך ONE OF THY BRETHREN — thy brother on thy fathers side has preference over thy brother on thy mother’s side (Sifrei Devarim 116:5);

שעריך [WITHIN ANY OF] THY GATES — this implies that the poor of thine own city have preference over the poor of another city (Sifrei Devarim 116:6; cf. Rashi on Exodus 22:24).

לא תאמץ THOU SHALT NOT MAKE [THY HEART] OBSTINATE — There are people who painfully deliberate whether they should give or not, therefore Scripture states, “thou shalt not make thy heart obstinate”; there again are people who stretch their hand forth (show readiness to give) but then close it, therefore it is written, “thou shalt not close thine hand” (Sifrei Devarim 116:10-11).

מאחיך מאביון [NOR CLOSE THINE HAND] FROM THY NEEDY BROTHER — If you will not give him you will become in the end a brother of the needy (become as needy as himself) (cf. Sifrei Devarim 116:12).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

Do not harden your heart. To speak to yourself good words.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.