Deuteronomy 15:11

For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.

Deuteronomy 15:11 sits intriguingly in the midst of the context of Deuteronomy 15, which seems to hint in verse four of a time when there would be no poor among them.[i] It is noteworthy how well the statement in verse 11 intersects with the statement of Jesus in John 12:8.

First, as background, we understand that all Israelites became property owners after the conquest of Canaan and division of the land. Joshua divided the land of Canaan by lot to each of Israel’s twelve tribes (e.g. Joshua 19:51; see Joshua 13—21),[ii] as determined by God (Cf. Proverbs 16:33).

The first part of Deuteronomy 15 mentions the seven-year release. God placed this and other things within the legal system of the Law of Moses. The seven-year release and the year of jubile,[iii] in at least one of their effects, helped the poor and needy. These events recalibrated the scale to recreate just weights and balances and at least temporary relief. Verse 5 of Deuteronomy 15 suggests faithful adherence to these principles would fulfill that purpose.[iv] Yet God knew Israel would disobey the law of God, and that the poor would never cease out of the land. Verse 11 acknowledges that. It is a bare statement of fact, and makes inexcusable the attempt to excuse oneself from helping the poor and needy on prior grounds (verses 1-6). But for the nature of man, which we always have with us, poverty might be eradicated. So, like our sin nature, the poor we always have with us also.

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[i] The Pulpit Commentary states, “This statement [v. 11] is not inconsistent with that in ver. 4, for there it is the prevention of poverty by not dealing harshly with the poor that is spoken of; here it is the continuance of occasion for the relief of the poor that is referred to.” John Gill says, “There would be always such objects to exercise their charity and beneficence towards, John 12:8, which is no contradiction to Deuteronomy 15:4 for had they been obedient to the laws of God, they would have been so blessed that there would have been none; so the Targums; but he foresaw that they would not keep his commands, and so this would be the case, and which he foretells that they might expect it, and do their duty to them, as here directed…”

[ii] Though the Levites did not have a political division of land, they received cities and land within the divisions of the other tribes.

[iii] Leviticus 25:8-28

[iv] There is difference of opinion whether the seven-year release meant a permanent release from the debt, or a year-long release for relief and rest from the debt. In comparison, the release of the land itself was only for the year, and was brought back into cultivation the next year (Cf. Exodus 23:10-11). Regardless, I don’t think the seven-year release or the year of jubile can be used to support the redistribution of wealth ideas that some think should be by secular governments. For example, the jubile return of the land was a fact known and accounted for in business dealings. The land could not, according to the Law of Moses, be sold in perpetuity (Cf. Leviticus 25:23-24). Most proposed current ideas for redistribution of wealth to alleviate “social injustice” would just create a different social injustice.

The poor you have always

In the conclusion of discussing Mary anointing his feet (see John 12:1-8), “Then said Jesus, … the poor always ye have with you; but me ye have not always.” (Cf. Matthew 26:11 and Mark 14:7.)

This concludes the exchange between Jesus and Judas. Judas condemned the act of Mary as wasteful and neglecting the poor. Jesus knew the heart of Judas and exposed his pretended concern (he was interested in an opportunity to get at the funds himself). Bob Deffinbaugh uniquely identifies this exchange as “The Sweet Smell of Love and the Stench of Greed!” The facts include: (1) yes, the ointment was expensive and in theory could have been used for the poor, (2) on this occasion Mary displays more spiritual insight than the apostles, [i] and (3) Judas was stealing from the “church of Christ” treasury.

Here are a few take-aways.

We will not eradicate poverty. This fact is not an excuse to ignore poverty and the poor – just a heavy dose of realism we must accept. Helping the poor is a worthy biblical goal, but realism says it will not be eradicated. We should operate in the realistic, not in a fantasy world of our own imaginations. The Lord himself was poor in earthly goods (Luke 9:58; 2 Corinthians 8:9), yet had compassion for the poor and needy (e.g. Matthew 25:44-46;Mark 12:41-44; Luke 6:20; Luke 8:43-48; Luke 14:13).

There is plenty of opportunity to help the poor. The import of Jesus chiding Judas is not that we should not help the poor since poverty cannot be eradicated – but that there will always be opportunities to help the poor. Judas (and all of us) could have helped the poor before Mary’s anointing. Judas (and all of us) can help the poor after Mary’s anointing. This singular, spiritual, and sacrificial act of Mary does not abate our responsibility for and ability to help the poor. Jesus’s death – once for all – does not remove perennial opportunities toward the poor. Deuteronomy 15:11 well makes the point, “For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.”

All who claim to care don’t always care. Those who condemn others for not caring enough, may not care at all themselves! As Judas, the condemnation may be a cover of their own covetousness or other motives unrelated to a true concern for the poor and needy. One can “anoint Jesus” and still have time to care about the poor – regardless of what Judas says. These are not conflicting duties and one must do at the time “what thy hand findeth to do.” (Compare Ecclesiastes 9:10; Mark 14:8; and 2 Corinthians 8:12.)

Often in the United States of America we conceive of a “rich church” helping a “poor society,” but often the true church is the true poor. Thomas Kelly captured this thought in his blessed hymn inspired by Zephaniah 3:12:

“Poor and afflicted,” Lord, are thine,

Among the great unfit to shine;

But though the world may think it strange,

They would not with the world exchange.

“Poor and afflicted”—yes, they are;

They’re not exempt from grief and care;

But he who saved them by his blood,

Makes every sorrow yield them good.

“Poor and afflicted”—’tis their lot;

They know it, and they murmur not;

’Twould ill become them to refuse

The state their Master deigned to choose.

“Poor and afflicted”—yet they sing,

For Jesus is their glorious King;

“Through sufferings perfect,” now he reigns,

And shares in all their griefs and pains.

“Poor and afflicted”—but ere long,

They’ll join the bright, celestial throng;

Their sufferings then will reach a close,

And heaven afford them sweet repose.

And while they walk the thorny way,

They’re often heard to sigh and say—

“Dear Saviour, come; O quickly come!

And take thy mourning pilgrims home.”

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[i] Matthew’s and Mark’s accounts show other apostles were caught up in agreement with Judas.