Deuteronomy 15:11
For there will never cease to be poor in the land; that is why I am commanding you to open wide your hand to your brother and to the poor and needy in your land.
For there will never cease to be poor in the land
This phrase acknowledges a perpetual reality within human society. The Hebrew word for "poor" here is "אֶבְיוֹן" (evyon), which refers to those who are economically disadvantaged or destitute. Historically, this reflects the agrarian society of ancient Israel, where economic fluctuations were common due to factors like drought or invasion. Theologically, this statement underscores the fallen nature of the world, where inequality and hardship persist. It serves as a reminder of the ongoing need for compassion and justice, aligning with the broader biblical narrative that calls for care for the marginalized.

That is why I am commanding you
The phrase emphasizes divine authority and instruction. The Hebrew word for "commanding" is "מְצַוֶּה" (metzaveh), which implies a directive from God that is not optional but obligatory. This command reflects God's character as just and merciful, and it is a call to His people to mirror these attributes. The historical context of Deuteronomy is a covenantal framework where Israel is called to live in a way that reflects God's holiness and justice, serving as a light to the nations.

to open wide your hand
This vivid imagery of generosity is rooted in the Hebrew phrase "פָּתֹחַ תִּפְתַּח" (patoach tiftach), which literally means "opening you shall open." It conveys an attitude of liberality and willingness to give. In the ancient Near Eastern context, the hand symbolizes power and action. Thus, opening one's hand signifies an active choice to use one's resources for the benefit of others. This phrase challenges believers to practice radical generosity, reflecting God's abundant provision and grace.

to your brother
The term "brother" (אָח, ach) in Hebrew extends beyond biological relationships to include fellow members of the community of faith. This reflects the covenantal relationship among the Israelites, who were to see each other as family. In a broader Christian context, it calls believers to recognize the spiritual kinship among all who are in Christ, urging them to act with love and solidarity.

and to the poor and needy
The repetition of "poor" (אֶבְיוֹן, evyon) and the addition of "needy" (עָנִי, ani) emphasize the breadth of those who require assistance. "Ani" often refers to those who are afflicted or oppressed, highlighting the social and economic vulnerabilities present in society. This dual focus on the poor and needy underscores the comprehensive nature of God's concern for all who suffer, and it calls His people to a holistic approach to charity and justice.

in your land
The phrase "in your land" (בְּאַרְצְךָ, be'artzecha) situates the command within the specific context of the Promised Land, a place of divine blessing and provision. It reminds the Israelites of their stewardship responsibilities over the land God has given them. For contemporary believers, it serves as a reminder that wherever God has placed them, they are to act as stewards of His resources, ensuring that His justice and mercy are evident in their communities.

Persons / Places / Events
1. Moses
The author of Deuteronomy, delivering God's laws and instructions to the Israelites before they enter the Promised Land.

2. Israelites
The chosen people of God, receiving the law and commandments as they prepare to settle in Canaan.

3. The Promised Land (Canaan)
The land promised by God to the descendants of Abraham, Isaac, and Jacob, where the Israelites are to establish a society based on God's laws.

4. The Poor and Needy
Individuals within the Israelite community who lack resources and require assistance from their fellow Israelites.

5. God's Command
The divine instruction to care for the poor, emphasizing the perpetual presence of poverty and the need for generosity.
Teaching Points
Perpetual Presence of Poverty
Recognize that poverty is a constant reality in a fallen world, necessitating ongoing compassion and action.

Divine Command for Generosity
Understand that God's command to care for the poor is not optional but a fundamental aspect of living out one's faith.

Community Responsibility
Embrace the responsibility of the faith community to support and uplift those in need, reflecting God's love and justice.

Open-Handed Living
Cultivate a lifestyle of open-handedness, where resources are shared freely and generously with those in need.

Reflecting God's Character
By caring for the poor, believers reflect God's character and His concern for justice and mercy.
Bible Study Questions
1. How does the command in Deuteronomy 15:11 challenge our modern understanding of wealth and poverty?

2. In what ways can we, as individuals and as a church community, "open wide our hand" to the poor and needy today?

3. How does the presence of poverty in our communities provide opportunities for us to demonstrate our faith in action?

4. What are some practical steps we can take to ensure that our generosity is consistent and not just occasional?

5. How do the teachings of Jesus and the apostles in the New Testament reinforce the command found in Deuteronomy 15:11?
Connections to Other Scriptures
Matthew 26:11
Jesus echoes the sentiment that the poor will always be present, highlighting the ongoing need for compassion and generosity.

Proverbs 19:17
This verse underscores the principle that kindness to the poor is akin to lending to the Lord, promising divine reward.

Acts 20:35
Paul reminds the Ephesian elders of Jesus' teaching that it is more blessed to give than to receive, reinforcing the call to generosity.

James 2:15-16
James challenges believers to demonstrate their faith through actions, particularly in providing for the physical needs of others.
The Poor in the LandJ. Orr Deuteronomy 15:11
A Bulwark Against CupidityD. Davies Deuteronomy 15:1-11
The Lord's ReleaseJ. Orr Deuteronomy 15:1-12
Brotherly LoveJ. C. Blumhardt.Deuteronomy 15:4-11
Duty of the Church Towards the PoorBp. Horsley.Deuteronomy 15:4-11
General Gordon's BenevolenceDeuteronomy 15:4-11
God's Ordinance of Rich and PoorU. Bradley, M. A.Deuteronomy 15:4-11
Kindness to the PoorDeuteronomy 15:4-11
Poverty no AccidentJ. Parker, D. D.Deuteronomy 15:4-11
Rural PovertyCharles T. Price.Deuteronomy 15:4-11
The Best Mode of CharitySydney Smith, M. A.Deuteronomy 15:4-11
The Cry of the PoorHomilistDeuteronomy 15:4-11
The Duty of Christian CharityA. Waugh, M. A.Deuteronomy 15:4-11
The Misery of a stingy SpiritDeuteronomy 15:4-11
The Poor Laws of the BibleHomilistDeuteronomy 15:4-11
Open-HandednessR.M. Edgar Deuteronomy 15:7-11
People
Moses
Places
Beth-baal-peor, Egypt
Topics
Bountifully, Brother, Brothers, Cease, Certainly, Command, Commanding, Countrymen, Freely, Needy, Open, Openhanded, Orders, Poor, Saying, Surely, Wide, Within
Dictionary of Bible Themes
Deuteronomy 15:11

     5230   beggars
     5389   lending
     5449   poverty, remedies
     5569   suffering, hardship
     8224   dependence
     8404   commands, in OT

Deuteronomy 15:1-11

     5353   interest

Deuteronomy 15:6-11

     5233   borrowing

Deuteronomy 15:7-11

     5289   debt

Deuteronomy 15:10-11

     6672   grace, in relationships
     8811   riches, attitudes to

Library
Homiletical.
Twenty-four homilies on miscellaneous subjects, published under St. Basil's name, are generally accepted as genuine. They are conveniently classified as (i) Dogmatic and Exegetic, (ii) Moral, and (iii) Panegyric. To Class (i) will be referred III. In Illud, Attende tibi ipsi. VI. In Illud, Destruam horrea, etc. IX. In Illud, Quod Deus non est auctor malorum. XII. In principium Proverbiorum. XV. De Fide. XVI. In Illud, In principio erat Verbum. XXIV. Contra Sabellianos et Arium et Anomoeos.
Basil—Basil: Letters and Select Works

Civ. Jesus Arrives and is Feasted at Bethany.
(from Friday Afternoon Till Saturday Night, March 31 and April 1, a.d. 30.) ^D John XI. 55-57; XII. 1-11; ^A Matt. XXVI. 6-13; ^B Mark XIV. 3-9. ^d 55 Now the passover of the Jews was at hand: and many went up to Jerusalem out of the country before the passover, to purify themselves. [These Jews went up before the Passover that they might have time to purify themselves from ceremonial uncleanness before the feast. They were expected to purify before any important event (Ex. xix. 10, 11), and did
J. W. McGarvey—The Four-Fold Gospel

Secondly, for Thy Words.
1. Remember, that thou must answer for every idle word, that in multiloquy, the wisest man shall overshoot himself. Avoid, therefore, all tedious and idle talk, from which seldom arises comfort, many times repentance: especially beware of rash answers, when the tongue outruns the mind. The word was thine whilst thou didst keep it in; it is another's as soon as it is out. O the shame, when a man's own tongue shall be produced a witness, to the confusion of his own face! Let, then, thy words be few,
Lewis Bayly—The Practice of Piety

The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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