Deuteronomy 15:7
If there is a poor man among your brothers within any of the gates in the land that the LORD your God is giving you, then you are not to harden your heart or shut your hand from your poor brother.
If there is a poor man
The Hebrew word for "poor" here is "אֶבְיוֹן" (evyon), which refers to someone who is needy or destitute. In the ancient Israelite context, poverty was often a result of various factors such as crop failure, illness, or social injustice. The presence of poverty among the Israelites was a test of their obedience to God's commands and their compassion towards one another. This phrase sets the stage for a divine mandate to care for those in need, reflecting God's heart for justice and mercy.

among your brothers
The term "brothers" (אֲחִים, achim) emphasizes the familial relationship among the Israelites. It underscores the idea that the Israelites were not just a collection of tribes but a family under God. This familial language is a call to solidarity and mutual responsibility, reminding the Israelites that they are to treat each other with the same care and concern as they would their own kin.

within any of the gates
The "gates" (שְׁעָרֶיךָ, she'arecha) were the entry points to cities and towns, often serving as places of judgment, commerce, and community gathering. Mentioning the gates highlights the public and communal aspect of addressing poverty. It suggests that caring for the poor is not just a private matter but a community responsibility, to be addressed openly and with accountability.

in the land that the LORD your God is giving you
This phrase reminds the Israelites of the divine origin of their land. The land is a gift from God, and with it comes the responsibility to steward it according to His laws. The Israelites are to remember that their blessings are not solely for personal gain but are to be shared, especially with those in need. This divine gift comes with an expectation of generosity and justice.

you are not to harden your heart
The phrase "harden your heart" (תְאַמֵּץ לְבָבְךָ, te'ametz levavecha) is a call against insensitivity and indifference. In biblical terms, the heart is the center of will and emotion. To harden one's heart is to become unresponsive to God's commands and the needs of others. This warning is a call to maintain a tender and responsive heart, open to the promptings of compassion and mercy.

or shut your hand
The imagery of a "shut hand" (תִּקְפֹּץ אֶת־יָדְךָ, tikpotz et-yadcha) conveys the idea of withholding aid or being stingy. In contrast, an open hand symbolizes generosity and willingness to help. This command is a direct call to action, urging the Israelites to be proactive in their generosity, reflecting God's own open-handedness towards His people.

from your poor brother
Reiterating the familial term "brother" reinforces the personal nature of this command. The use of "your" personalizes the responsibility, making it clear that each individual is accountable for the welfare of their fellow Israelites. This phrase serves as a reminder that poverty is not an abstract issue but a personal one, affecting real people within the community. It calls for a compassionate response rooted in the recognition of shared humanity and divine kinship.

Persons / Places / Events
1. The Israelites
The original audience of Deuteronomy, the people of Israel, who were given laws and instructions by God through Moses.

2. Moses
The leader and prophet who delivered God's laws to the Israelites, including the instructions in Deuteronomy.

3. The Promised Land
The land that God promised to the descendants of Abraham, Isaac, and Jacob, where the Israelites were to settle and live according to God's commandments.

4. The Poor Brother
Refers to any fellow Israelite who is in need or poverty, highlighting the communal responsibility to care for one another.

5. The LORD (Yahweh)
The covenant God of Israel, who commands His people to act with compassion and justice.
Teaching Points
Compassionate Heart
God calls us to have a heart of compassion, not hardening our hearts against those in need. This requires a conscious decision to be open and generous.

Open Hand
The instruction to not "shut your hand" implies active generosity. We are to be willing to give and support those who are struggling.

Community Responsibility
The verse emphasizes the communal aspect of caring for the poor, suggesting that it is a collective responsibility of God's people.

Reflecting God's Character
By caring for the poor, we reflect God's character of mercy and justice, demonstrating His love to the world.

Eternal Perspective
Our actions towards the poor have eternal significance, as they are seen and rewarded by God.
Bible Study Questions
1. How does the command in Deuteronomy 15:7 challenge our current attitudes towards the poor in our communities?

2. In what ways can we ensure that our hearts remain compassionate and our hands open to those in need?

3. How do the teachings in Leviticus 25 and Deuteronomy 15 complement each other in addressing poverty?

4. What practical steps can we take to fulfill the communal responsibility of caring for the poor as described in this passage?

5. How does the New Testament teaching in James 2:14-17 expand on the principles found in Deuteronomy 15:7?
Connections to Other Scriptures
Leviticus 25:35-37
This passage also addresses the treatment of the poor, emphasizing the importance of supporting a fellow Israelite in need without charging interest.

Proverbs 19:17
This verse highlights the blessing of lending to the poor, equating it to lending to the Lord, who will repay the kindness.

Matthew 25:34-40
Jesus speaks about serving the least of these as serving Him, reinforcing the call to care for those in need.

James 2:14-17
James discusses faith and works, emphasizing that faith without action, such as helping those in need, is dead.
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
Amongst, Brethren, Brother, Brothers, Cities, Close, Countrymen, Gates, Gives, Giveth, Giving, Harden, Hardhearted, Heart, Needy, Poor, Shut, Tightfisted, Towns, Within
Dictionary of Bible Themes
Deuteronomy 15:7

     5963   sympathy
     5972   unkindness
     6178   hardness of heart
     8791   oppression, nature of

Deuteronomy 15:1-11

     5353   interest

Deuteronomy 15:6-8

     5389   lending

Deuteronomy 15:6-11

     5233   borrowing

Deuteronomy 15:7-8

     5449   poverty, remedies
     5856   extravagance
     8262   generosity, human
     8298   love, for one another
     8436   giving, of possessions
     8821   self-indulgence

Deuteronomy 15:7-9

     8243   ethics, social

Deuteronomy 15:7-11

     5289   debt
     5448   poverty, 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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