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Deuteronomy 15:10 King James Version with Strong's Concordance (STRONG)

10 Thou shalt surely H5414 give H5414 him, and thine heart H3824 shall not be grieved H3415 when thou givest H5414 unto him: because H1558 that for this thing H1697 the LORD H3068 thy God H430 shall bless H1288 thee in all thy works, H4639 and in all that thou puttest H4916 thine hand H3027 unto.

Cross Reference

Deuteronomy 14:29 STRONG

And the Levite, H3881 (because he hath no part H2506 nor inheritance H5159 with thee,) and the stranger, H1616 and the fatherless, H3490 and the widow, H490 which are within thy gates, H8179 shall come, H935 and shall eat H398 and be satisfied; H7646 that the LORD H3068 thy God H430 may bless H1288 thee in all the work H4639 of thine hand H3027 which thou doest. H6213

Deuteronomy 24:19 STRONG

When thou cuttest down H7114 thine harvest H7105 in thy field, H7704 and hast forgot H7911 a sheaf H6016 in the field, H7704 thou shalt not go again H7725 to fetch H3947 it: it shall be for the stranger, H1616 for the fatherless, H3490 and for the widow: H490 that the LORD H3068 thy God H430 may bless H1288 thee in all the work H4639 of thine hands. H3027

Proverbs 22:9 STRONG

He that hath a bountiful H2896 eye H5869 shall be blessed; H1288 for he giveth H5414 of his bread H3899 to the poor. H1800

Deuteronomy 15:4 STRONG

Save H657 when there shall be no poor H34 among you; for the LORD H3068 shall greatly H1288 bless H1288 thee in the land H776 which the LORD H3068 thy God H430 giveth H5414 thee for an inheritance H5159 to possess H3423 it:

Psalms 41:1-2 STRONG

[[To the chief Musician, H5329 A Psalm H4210 of David.]] H1732 Blessed H835 is he that considereth H7919 the poor: H1800 the LORD H3068 will deliver H4422 him in time H3117 of trouble. H7451 The LORD H3068 will preserve H8104 him, and keep him alive; H2421 and he shall be blessed H833 upon the earth: H776 and thou wilt not deliver H5414 him unto the will H5315 of his enemies. H341

Proverbs 11:24-25 STRONG

There is H3426 that scattereth, H6340 and yet increaseth; H3254 and there is that withholdeth H2820 more than is meet, H3476 but it tendeth to poverty. H4270 The liberal H1293 soul H5315 shall be made fat: H1878 and he that watereth H7301 shall be watered H3384 also himself.

Isaiah 32:8 STRONG

But the liberal H5081 deviseth H3289 liberal things; H5081 and by liberal things H5081 shall he stand. H6965

Isaiah 58:10 STRONG

And if thou draw out H6329 thy soul H5315 to the hungry, H7457 and satisfy H7646 the afflicted H6031 soul; H5315 then shall thy light H216 rise H2224 in obscurity, H2822 and thy darkness H653 be as the noonday: H6672

Matthew 25:40 STRONG

And G2532 the King G935 shall answer G611 and say G2046 unto them, G846 Verily G281 I say G3004 unto you, G5213 Inasmuch G1909 as G3745 ye have done G4160 it unto one G1520 of the least G1646 of these G5130 my G3450 brethren, G80 ye have done G4160 it unto me. G1698

Acts 20:35 STRONG

I have shewed G5263 you G5213 all things, G3956 how that G3754 so G3779 labouring G2872 ye ought G1163 to support G482 the weak, G770 and G5037 to remember G3421 the words G3056 of the Lord G2962 Jesus, G2424 how G3754 he G846 said, G2036 It is G2076 more G3123 blessed G3107 to give G1325 than G2228 to receive. G2983

Romans 12:8 STRONG

Or G1535 he that exhorteth, G3870 on G1722 exhortation: G3874 he that giveth, G3330 let him do it with G1722 simplicity; G572 he that ruleth, G4291 with G1722 diligence; G4710 he that sheweth mercy, G1653 with G1722 cheerfulness. G2432

2 Corinthians 9:5-11 STRONG

Therefore G3767 I thought G2233 it necessary G316 to exhort G3870 the brethren, G80 that G2443 they would go before G4281 unto G1519 you, G5209 and G2532 make up beforehand G4294 your G5216 bounty, G2129 whereof ye had notice before, G4293 that the same G5026 might be G1511 ready, G2092 G3779 as G5613 a matter of bounty, G2129 and G2532 not G3361 as G5618 of covetousness. G4124 But G1161 this G5124 I say, He which soweth G4687 sparingly G5340 shall reap G2325 also G2532 sparingly; G5340 and G2532 he which soweth G4687 bountifully G1909 G2129 shall reap G2325 also G2532 bountifully. G1909 G2129 Every man G1538 according as G2531 he purposeth G4255 in his heart, G2588 so let him give; not G3361 grudgingly, G1537 G3077 or G2228 of G1537 necessity: G318 for G1063 God G2316 loveth G25 a cheerful G2431 giver. G1395 And G1161 God G2316 is able G1415 to make G4052 all G3956 grace G5485 abound G4052 toward G1519 you; G5209 that G2443 ye, always G3842 having G2192 all G3956 sufficiency G841 in G1722 all G3956 things, may abound G4052 to G1519 every G3956 good G18 work: G2041 (As G2531 it is written, G1125 He hath dispersed abroad; G4650 he hath given G1325 to the poor: G3993 his G846 righteousness G1343 remaineth G3306 for G1519 ever. G165 Now G1161 he that ministereth G2023 seed G4690 to the sower G4687 both G2532 minister G5524 bread G740 for G1519 your food, G1035 and G2532 multiply G4129 your G5216 seed sown, G4703 and G2532 increase G837 the fruits G1081 of your G5216 righteousness;) G1343 Being enriched G4148 in G1722 every thing G3956 to G1519 all G3956 bountifulness, G572 which G3748 causeth G2716 through G1223 us G2257 thanksgiving G2169 to God. G2316

Philippians 4:18-19 STRONG

But G1161 I have G568 all, G3956 and G2532 abound: G4052 I am full, G4137 having received G1209 of G3844 Epaphroditus G1891 the things which were sent from G3844 you, G5216 an odour G3744 of a sweet smell, G2175 a sacrifice G2378 acceptable, G1184 wellpleasing G2101 to God. G2316 But G1161 my G3450 God G2316 shall supply G4137 all G3956 your G5216 need G5532 according to G2596 his G846 riches G4149 in G1722 glory G1391 by G1722 Christ G5547 Jesus. G2424

1 Timothy 6:18-19 STRONG

That they do good, G14 that they be rich G4147 in G1722 good G2570 works, G2041 ready to distribute, G1511 G2130 willing to communicate; G2843 Laying up in store G597 for themselves G1438 a good G2570 foundation G2310 against G1519 the time to come, G3195 that G2443 they may lay hold on G1949 eternal G166 life. G2222

Hebrews 13:16 STRONG

But G1161 to do good G2140 and G2532 to communicate G2842 forget G1950 not: G3361 for G1063 with such G5108 sacrifices G2378 God G2316 is well pleased. G2100

1 Peter 4:11 STRONG

If any man G1536 speak, G2980 let him speak as G5613 the oracles G3051 of God; G2316 if any man G1536 minister, G1247 let him do it as G5613 of G1537 the ability G2479 which G3739 God G2316 giveth: G5524 that G2443 God G2316 in G1722 all things G3956 may be glorified G1392 through G1223 Jesus G2424 Christ, G5547 to whom G3739 be G2076 praise G1391 and G2532 dominion G2904 for G1519 ever G165 and ever. G165 Amen. G281

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Deuteronomy 15

Commentary on Deuteronomy 15 Matthew Henry Commentary


Chapter 15

In this chapter Moses gives orders,

  • I. Concerning the release of debts, every seventh year (v. 1-6), with a caution that this should be no hindrance to charitable lending (v. 7-11).
  • II. Concerning the release of servants after seven years' service (v. 12-18).
  • III. Concerning the sanctification of the firstlings of cattle to God (v. 19, etc.).

Deu 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 (v. 3) that the debtor was an Israelite (an alien could not take the benefit of this law) and that he was poor (v. 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, v. 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 (v. 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, v. 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 (v. 4), but he doth bless thee, v. 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, 2 Co. 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 (v. 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, Prov. 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 (v. 7), and that there would never cease to be some such objects of charity (v. 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, v. 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, Eccl. 11:3. Bowels of compassion would produce liberal distributions, Jam. 2:15, 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, v. 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 (v. 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 (v. 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, Lu. 6:35; 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, Ps. 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, v. 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,' 2 Co. 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 (Prov. 3:10) and the soul with true comfort, Isa. 58:10, 11.

Deu 15:12-18

Here is,

  • I. A repetition of the law that had been given concerning Hebrew servants who had sold themselves for servants, or were sold by their parents through extreme poverty, or were sold by the court of judgment for some crime committed. The law was,
    • 1. That they should serve but six years, and in the seventh should go out free, v. 12. Compare Ex. 21:2. And, if the year of jubilee happened before they served out their time, that would be their discharge. God's Israel were a free people, and must not be compelled to perpetual slavery; thus are God's spiritual Israel called unto liberty.
    • 2. That if, when their six years' service had expired, they had no mind to go out free, but would rather continue in service, as having less care, though taking more pains, than their masters, in this case they must lay themselves under an obligation to serve for ever, that is, for life, by having their ears bored to the door-posts, v. 16, 17. Compare Ex. 21:6. If hereby a man disgraced himself with some, as of a mean and servile spirit, that had not a due sense of the honour and pleasure of liberty, yet, we may suppose, with others he got reputation, as of a quiet contented spirit, humble, and diligent, and loving, and not given to change.
  • II. Here is an addition to this law, requiring them to put some small stock into their servants' hands to set up with for themselves, when they sent them out of their service, v. 13, 14. It was to be supposed that they had nothing of their own, and that their friends had little or nothing for them, else they else they would have been redeemed before they were discharged by law; they had no wages for their service, and all they got by their labour was their masters', so that their liberty would do them little good, having nothing to begin the world with; therefore their masters are here commanded to furnish them liberally with corn and cattle. No certain measure is prescribed: that is left to the generosity of the master, who probably would have respect to the servant's merit and necessity; but the Jewish writers say, "He could not give less than the value of thirty shekels of silver, but as much more as he pleased' The maid-servants, though they were not to have their ears bored if they were disposed to stay, yet, if they went out free, they were to have a gratuity given them; for to this those words refer, Unto thy maid-servant thou shalt do likewise, v. 17. The reasons for this are taken from the law of gratitude. They must do it,
    • 1. In gratitude to God, who had not only brought them out of Egypt (v. 15), but brought them out greatly enriched with the spoils of the Egyptians. Let them not send their servants out empty, for they were not sent empty out of the house of bondage. God's tender care of us and kindness to us oblige us to be careful of, and kind to, those that have a dependence upon us. Thus we must render according to the benefit done unto us.
    • 2. In gratitude to their servants, v. 18. "Grudge not to give him a little out of thy abundance, for he has been worth a double hired servant unto thee. The days of the hireling at most were but three years (Isa. 16:14), but he has served thee six years, and, unlike the hired servant, without any wages.' Masters and landlords ought to consider what need they have of, and what ease and advantage they have by, their servants and tenants, and should not only be just but kind to them. To these reasons it is added, as before in this chapter (v. 4, 6, 10), The Lord they God shall bless thee. Then we may expect family blessings, the springs of family-prosperity, when we make conscience of our duty to our family-relations.

Deu 15:19-23

Here is,

  • 1. A repetition of the law concerning the firstlings of their cattle, that, if they were males, they were to be sanctified to the Lord (v. 19), in remembrance of, and in thankfulness for, the sparing of the first-born of Israel, when the first-born of the Egyptians, both of man and beast, were slain by the destroying angel (Ex. 13:2, 15); on the eighth day it was to be given to God (Ex. 22:30), and to be divided between the priest and the altar, Num. 18:17, 18.
  • 2. An addition to that law, for the further explication of it, directing them what to do with the firstlings,
    • (1.) That were females: "Thou shalt do no work with the female firstlings of the cow, nor shear those of the sheep' (v. 19); of them the learned bishop Patrick understands it. Though the female firstlings were not so entirely sanctified to God as the males, nor so early as at eight days old, yet they were not to be converted by the owners to their own use as the other cattle, but must be offered to God as peace-offerings, or used in a religious feast, at the year's end, v. 20. Thou shalt eat it before the Lord thy God, as directed ch. 12:18.
    • (2.) But what must they do with that which was blemished, ill-blemished? v. 21. Were it male or female, it must not be brought near the sanctuary, nor used either for sacrifice or for holy feasting, for it would not be fit to honour God with, nor to typify Christ, who is a Lamb without blemish; yet it must not be reared, but killed and eaten at their own houses as common food (v. 22), only they must be sure not to eat it with the blood, v. 23. The frequent repetition of this caution intimates what need the people had of it, and what stress God laid upon it. What a mercy it is that we are not under this yoke! We are not dieted as they were; we make no difference between a first calf, or lamb, and the rest that follow. Let us therefore realize the gospel meaning of this law, devoting ourselves and the first of our time and strength to God, as a kind of first-fruits of his creatures, and using all our comforts and enjoyments to his praise and under the direction of his law, as we have them all by his gift.