This is the way it shall be done: every creditor shall release that which he has lent to his neighbor. He shall not require payment from his neighbor and his brother, because Yahweh’s release has been proclaimed. Of a foreigner you may require it; but whatever of yours is with your brother, your hand shall release. However there will be no poor with you (for Yahweh will surely bless you in the land which Yahweh your God gives you for an inheritance to possess) if only you diligently listen to Yahweh your God’s voice, to observe to do all this commandment which I command you today. For Yahweh your God will bless you, as he promised you. You will lend to many nations, but you will not borrow. You will rule over many nations, but they will not rule over you. If a poor man, one of your brothers, is with you within any of your gates in your land which Yahweh your God gives you, you shall not harden your heart, nor shut your hand from your poor brother; but you shall surely open your hand to him, and shall surely lend him sufficient for his need, which he lacks. Beware that there not be a wicked thought in your heart, saying, “The seventh year, the year of release, is at hand,” and your eye be evil against your poor brother and you give him nothing; and he cry to Yahweh against you, and it be sin to you. You shall surely give, and your heart shall not be grieved when you give to him, because it is for this thing Yahweh your God will bless you in all your work and in all that you put your hand to. For the poor will never cease out of the land. Therefore I command you to surely open your hand to your brother, to your needy, and to your poor, in your land. If your brother, a Hebrew man, or a Hebrew woman, is sold to you and serves you six years, then in the seventh year you shall let him go free from you. When you let him go free from you, you shall not let him go empty. You shall furnish him liberally out of your flock, out of your threshing floor, and out of your wine press. As Yahweh your God has blessed you, you shall give to him.
Show the surrounding paragraph
Deuteronomy 15:2-14 sits inside this longer paragraph.
At the end of every seven years, you shall cancel debts. This is the way it shall be done: every creditor shall release that which he has lent to his neighbor. He shall not require payment from his neighbor and his brother, because Yahweh’s release has been proclaimed. Of a foreigner you may require it; but whatever of yours is with your brother, your hand shall release. However there will be no poor with you (for Yahweh will surely bless you in the land which Yahweh your God gives you for an inheritance to possess) if only you diligently listen to Yahweh your God’s voice, to observe to do all this commandment which I command you today. For Yahweh your God will bless you, as he promised you. You will lend to many nations, but you will not borrow. You will rule over many nations, but they will not rule over you. If a poor man, one of your brothers, is with you within any of your gates in your land which Yahweh your God gives you, you shall not harden your heart, nor shut your hand from your poor brother; but you shall surely open your hand to him, and shall surely lend him sufficient for his need, which he lacks. Beware that there not be a wicked thought in your heart, saying, “The seventh year, the year of release, is at hand,” and your eye be evil against your poor brother and you give him nothing; and he cry to Yahweh against you, and it be sin to you. You shall surely give, and your heart shall not be grieved when you give to him, because it is for this thing Yahweh your God will bless you in all your work and in all that you put your hand to. For the poor will never cease out of the land. Therefore I command you to surely open your hand to your brother, to your needy, and to your poor, in your land. If your brother, a Hebrew man, or a Hebrew woman, is sold to you and serves you six years, then in the seventh year you shall let him go free from you. When you let him go free from you, you shall not let him go empty. You shall furnish him liberally out of your flock, out of your threshing floor, and out of your wine press. As Yahweh your God has blessed you, you shall give to him. You shall remember that you were a slave in the land of Egypt, and Yahweh your God redeemed you. Therefore I command you this thing today. It shall be, if he tells you, “I will not go out from you,” because he loves you and your house, because he is well with you, then you shall take an awl, and thrust it through his ear to the door, and he shall be your servant forever. Also to your female servant you shall do likewise. It shall not seem hard to you when you let him go free from you; for he has been double the value of a hired hand as he served you six years. Yahweh your God will bless you in all that you do. You shall dedicate all the firstborn males that are born of your herd and of your flock to Yahweh your God. You shall do no work with the firstborn of your herd, nor shear the firstborn of your flock. You shall eat it before Yahweh your God year by year in the place which Yahweh shall choose, you and your household. If it has any defect—is lame or blind, or has any defect whatever, you shall not sacrifice it to Yahweh your God. You shall eat it within your gates. The unclean and the clean shall eat it alike, as the gazelle and as the deer. Only you shall not eat its blood. You shall pour it out on the ground like water.
Parallel Translations
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This is the way it shall be done: every creditor shall release that which he has lent to his neighbor. He shall not require payment from his neighbor and his brother, because Yahweh’s release has been proclaimed.
Of a foreigner you may require it; but whatever of yours is with your brother, your hand shall release.
However there will be no poor with you (for Yahweh will surely bless you in the land which Yahweh your God gives you for an inheritance to possess)
if only you diligently listen to Yahweh your God’s voice, to observe to do all this commandment which I command you today.
For Yahweh your God will bless you, as he promised you. You will lend to many nations, but you will not borrow. You will rule over many nations, but they will not rule over you.
If a poor man, one of your brothers, is with you within any of your gates in your land which Yahweh your God gives you, you shall not harden your heart, nor shut your hand from your poor brother;
but you shall surely open your hand to him, and shall surely lend him sufficient for his need, which he lacks.
Beware that there not be a wicked thought in your heart, saying, “The seventh year, the year of release, is at hand,” and your eye be evil against your poor brother and you give him nothing; and he cry to Yahweh against you, and it be sin to you.
You shall surely give, and your heart shall not be grieved when you give to him, because it is for this thing Yahweh your God will bless you in all your work and in all that you put your hand to.
For the poor will never cease out of the land. Therefore I command you to surely open your hand to your brother, to your needy, and to your poor, in your land.
If your brother, a Hebrew man, or a Hebrew woman, is sold to you and serves you six years, then in the seventh year you shall let him go free from you.
When you let him go free from you, you shall not let him go empty.
You shall furnish him liberally out of your flock, out of your threshing floor, and out of your wine press. As Yahweh your God has blessed you, you shall give to him.
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And this is the manner of the release: Every creditor that lendeth ought unto his neighbour shall release it; he shall not exact it of his neighbour, or of his brother; because it is called the LORD’s release.
Of a foreigner thou mayest exact it again: but that which is thine with thy brother thine hand shall release;
Save when there shall be no poor among you; for the LORD shall greatly bless thee in the land which the LORD thy God giveth thee for an inheritance to possess it:
Only if thou carefully hearken unto the voice of the LORD thy God, to observe to do all these commandments which I command thee this day.
For the LORD thy God blesseth thee, as he promised thee: and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over thee.
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:
But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth.
Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the LORD against thee, and it be sin unto thee.
Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the LORD thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto.
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.
And if thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee.
And when thou sendest him out free from thee, thou shalt not let him go away empty:
Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress: of that wherewith the LORD thy God hath blessed thee thou shalt give unto him.
Show all 3 translations
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And this is the manner of the release: every creditor shall release that which he hath lent unto his neighbour; he shall not exact it of his neighbour and his brother; because the LORD'S release hath been proclaimed.
Of a foreigner thou mayest exact it; but whatsoever of thine is with thy brother thy hand shall release.
Howbeit there shall be no needy among you — for the LORD will surely bless thee in the land which the LORD thy God giveth thee for an inheritance to possess it —
if only thou diligently hearken unto the voice of the LORD thy God, to observe to do all this commandment which I command thee this day.
For the LORD thy God will bless thee, as He promised thee; and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt rule over many nations, but they shall not rule over thee.
If there be among you a needy man, one of thy brethren, within any of thy gates, in thy land which the LORD thy God giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy needy brother;
but thou shalt surely open thy hand unto him, and shalt surely lend him sufficient for his need in that which he wanteth.
Beware that there be not a base thought in thy heart, saying: 'The seventh year, the year of release, is at hand'; and thine eye be evil against thy needy brother, and thou give him nought; and he cry unto the LORD against thee, and it be sin in thee.
Thou shalt surely give him, and thy heart shall not be grieved when thou givest unto him; because that for this thing the LORD thy God will bless thee in all thy work, and in all that thou puttest thy hand unto.
For the poor shall never cease out of the land; therefore I command thee, saying: 'Thou shalt surely open thy hand unto thy poor and needy brother, in thy land.'
If thy brother, a Hebrew man, or a Hebrew woman, be sold unto thee, he shall serve thee six years; and in the seventh year thou shalt let him go free from thee.
And when thou lettest him go free from thee, thou shalt not let him go empty;
thou shalt furnish him liberally out of thy flock, and out of thy threshing-floor, and out of thy winepress; of that wherewith the LORD thy God hath blessed thee thou shalt give unto him.
Examined in Scripture Analysis
Commandments (7)
The laws of the Torah, each cited and shown as a primary source.
- To release all debts in the seventh (sabbatical) year
- Not to demand payment of a debt after the sabbatical year has released it
- Not to harden one's heart or shut one's hand against giving to the poor
Show all 7
Cross-references (116)
- Matthew 26:11 (v11) For you always have the poor with you; but you don’t always have me.
- Mark 14:7 (v11) For you always have the poor with you, and whenever you want to, you can do them good; but you will not always have me.
- Deuteronomy 28:12-13 (v6) Yahweh will open to you his good treasure in the sky, to give the rain of your land in its season, and to bless all the work of your hand.…
- Proverbs 22:9 (v10) He who has a generous eye will be blessed; for he shares his food with the poor.
- John 12:8 (v11) For you always have the poor with you, but you don’t always have me.”
Show all 100 cross-references
- Deuteronomy 15:8 (v11) but you shall surely open your hand to him, and shall surely lend him sufficient for his need, which he lacks.
- Deuteronomy 23:20 (v3) You may charge a foreigner interest; but you shall not your brother interest, that Yahweh your God may bless you in all that you put your…
- Deuteronomy 24:15 (v9) In his day you shall give him his wages, neither shall the sun go down on it; for he is poor and sets his heart on it; lest he cry against…
- 1 Kings 4:21 (v6) Solomon ruled over all the kingdoms from the River to the land of the Philistines, and to the border of Egypt. They brought tribute and…
- Proverbs 22:2 (v11) The rich and the poor have this in common: Yahweh is the maker of them all.
- Proverbs 28:27 (v4) One who gives to the poor has no lack; but one who closes his eyes will have many curses.
- Isaiah 58:10-11 (v4) and if you pour out your soul to the hungry, and satisfy the afflicted soul, then your light will rise in darkness, and your obscurity will…
- Luke 6:35 (v6) But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be children of the Most…
- Hebrews 13:16 (v10) But don’t forget to be doing good and sharing, for with such sacrifices God is well pleased.
- 1 John 3:16-18 (v11) By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers. But whoever has the…
- Deuteronomy 14:29 (vv4, 10) The Levite, because he has no portion nor inheritance with you, as well as the foreigner living among you, the fatherless, and the widow…
- Proverbs 11:24-25 (vv4, 10) There is one who scatters, and increases yet more. There is one who withholds more than is appropriate, but gains poverty. The liberal soul…
- Deuteronomy 15:9 (v7) Beware that there not be a wicked thought in your heart, saying, “The seventh year, the year of release, is at hand,” and your eye be evil…
- Deuteronomy 28:1-8 (v4) It shall happen, if you shall listen diligently to Yahweh your God’s voice, to observe to do all his commandments which I command you…
- Nehemiah 9:27 (v6) Therefore you delivered them into the hand of their adversaries, who distressed them. In the time of their trouble, when they cried to you,…
- Psalms 41:1-2 (v10) Blessed is he who considers the poor. Yahweh will deliver him in the day of evil. Yahweh will preserve him, and keep him alive. He shall be…
- Proverbs 22:7 (v6) The rich rule over the poor. The borrower is servant to the lender.
- Isaiah 58:10 (v10) and if you pour out your soul to the hungry, and satisfy the afflicted soul, then your light will rise in darkness, and your obscurity will…
- Jeremiah 34:14 (v12) At the end of seven years, every man of you shall release his brother who is a Hebrew, who has been sold to you, and has served you six…
- Acts 4:32-35 (v11) The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was…
- 1 Timothy 6:18-19 (v10) that they do good, that they be rich in good works, that they be ready to distribute, willing to share; laying up in store for themselves a…
- Proverbs 21:13 (vv7, 9) Whoever stops his ears at the cry of the poor, he will also cry out, but shall not be heard.
- Exodus 21:2-6 (v12) “If you buy a Hebrew servant, he shall serve six years, and in the seventh he shall go out free without paying anything. If he comes in by…
- Leviticus 25:39-41 (v12) “ ‘If your brother has grown poor among you, and sells himself to you, you shall not make him to serve as a slave. As a hired servant, and…
- Deuteronomy 24:19 (v10) When you reap your harvest in your field, and have forgotten a sheaf in the field, you shall not go again to get it. It shall be for the…
- Deuteronomy 28:11 (v4) Yahweh will grant you abundant prosperity in the fruit of your body, in the fruit of your livestock, and in the fruit of your ground, in…
- Ezra 4:20 (v6) There have also been mighty kings over Jerusalem, who have ruled over all the country beyond the River; and tribute, custom, and toll, was…
- Psalms 37:21 (v6) The wicked borrow, and don’t pay back, but the righteous give generously.
- Proverbs 14:21 (v4) He who despises his neighbor sins, but he who has pity on the poor is blessed.
- Matthew 20:15 (v9) Isn’t it lawful for me to do what I want to with what I own? Or is your eye evil, because I am good?’
- Luke 7:42 (v2) When they couldn’t pay, he forgave them both. Which of them therefore will love him most?”
- Luke 12:33 (v11) Sell that which you have, and give gifts to the needy. Make for yourselves purses which don’t grow old, a treasure in the heavens that…
- James 2:13 (v2) For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment.
- 1 John 3:16-17 (v7) By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers. But whoever has the…
- Matthew 5:42 (vv8, 11) Give to him who asks you, and don’t turn away him who desires to borrow from you.
- Exodus 22:23 (v9) If you take advantage of them at all, and they cry at all to me, I will surely hear their cry;
- Deuteronomy 28:1-15 (v5) It shall happen, if you shall listen diligently to Yahweh your God’s voice, to observe to do all his commandments which I command you…
- Isaiah 32:8 (v10) But the noble devises noble things; and he will continue in noble things.
- Jeremiah 17:10 (v9) “I, Yahweh, search the mind. I try the heart, even to give every man according to his ways, according to the fruit of his doings.”
- Mark 7:21-22 (v9) For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, covetings, wickedness, deceit,…
- Luke 6:34 (v8) If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much.
- Luke 6:34-38 (v2) If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much. But…
- Acts 2:45 (v11) They sold their possessions and goods, and distributed them to all, according as anyone had need.
- 2 Corinthians 8:2-9 (v11) how in much proof of affliction, the abundance of their joy and their deep poverty abounded to the riches of their generosity. For…
- Philippians 4:18-19 (v10) But I have all things and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance,…
- James 2:15-16 (v7) And if a brother or sister is naked and in lack of daily food, and one of you tells them, “Go in peace. Be warmed and filled;” yet you…
- James 5:9 (v9) Don’t grumble, brothers, against one another, so that you won’t be judged. Behold, the judge stands at the door.
- Deuteronomy 15:1 (vv9, 12) At the end of every seven years, you shall cancel debts.
- Acts 20:35 (vv10, 14) In all things I gave you an example, that so laboring you ought to help the weak, and to remember the words of the Lord Jesus, that he…
- Exodus 3:7 (v9) Yahweh said, “I have surely seen the affliction of my people who are in Egypt, and have heard their cry because of their taskmasters, for I…
- Deuteronomy 15:4 (v10) However there will be no poor with you (for Yahweh will surely bless you in the land which Yahweh your God gives you for an inheritance to…
- 1 Kings 4:24 (v6) For he had dominion over all on this side the River, from Tiphsah even to Gaza, over all the kings on this side the River: and he had peace…
- Nehemiah 5:7-11 (v2) Then I consulted with myself, and contended with the nobles and the rulers, and said to them, “You exact usury, everyone of his brother.” I…
- Job 34:28 (v9) so that they caused the cry of the poor to come to him. He heard the cry of the afflicted.
- Psalms 37:26 (v6) All day long he deals graciously, and lends. His offspring is blessed.
- Psalms 112:5 (v6) It is well with the man who deals graciously and lends. He will maintain his cause in judgment.
- Proverbs 3:27-28 (v13) Don’t withhold good from those to whom it is due, when it is in the power of your hand to do it. Don’t say to your neighbor, “Go, and come…
- Proverbs 23:6 (v9) Don’t eat the food of him who has a stingy eye, and don’t crave his delicacies:
- Proverbs 28:22 (v9) A stingy man hurries after riches, and doesn’t know that poverty waits for him.
- Jeremiah 22:13 (v13) “Woe to him who builds his house by unrighteousness, and his rooms by injustice; who uses his neighbor’s service without wages, and doesn’t…
- Malachi 3:5 (v13) I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against the…
- Matthew 15:19 (v9) For out of the heart come evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies.
- Matthew 18:25-35 (v2) But because he couldn’t pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made.…
- John 8:35-36 (v12) A bondservant doesn’t live in the house forever. A son remains forever. If therefore the Son makes you free, you will be free indeed.
- Acts 11:28-30 (v11) One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine all over the world, which also happened…
- James 5:4 (v9) Behold, the wages of the laborers who mowed your fields, which you have kept back by fraud, cry out, and the cries of those who reaped have…
- Genesis 31:42 (v13) Unless the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely now you would have sent me away empty. God…
- Exodus 3:21 (v13) I will give this people favor in the sight of the Egyptians, and it will happen that when you go, you shall not go empty-handed.
- Exodus 22:25 (v3) “If you lend money to any of my people with you who is poor, you shall not be to him as a creditor. You shall not charge him interest.
- Leviticus 25:42-44 (v13) For they are my servants, whom I brought out of the land of Egypt. They shall not be sold as slaves. You shall not rule over him with…
- Leviticus 26:3-14 (v5) “ ‘If you walk in my statutes and keep my commandments, and do them, then I will give you your rains in their season, and the land shall…
- Deuteronomy 11:13-15 (v5) It shall happen, if you shall listen diligently to my commandments which I command you today, to love Yahweh your God, and to serve him…
- Deuteronomy 28:44 (v6) He will lend to you, and you won’t lend to him. He will be the head, and you will be the tail.
- Deuteronomy 28:54-56 (v9) The man who is tender among you, and very delicate, his eye will be evil toward his brother, toward the wife whom he loves, and toward the…
- Joshua 1:7 (v5) Only be strong and very courageous. Be careful to observe to do according to all the law which Moses my servant commanded you. Don’t turn…
- 2 Chronicles 9:26 (v6) He ruled over all the kings from the River even to the land of the Philistines, and to the border of Egypt.
- Nehemiah 8:10 (v14) Then he said to them, “Go your way. Eat the fat, drink the sweet, and send portions to him for whom nothing is prepared, for today is holy…
- Psalms 9:12 (v9) For he who avenges blood remembers them. He doesn’t forget the cry of the afflicted.
- Psalms 19:11 (v5) Moreover your servant is warned by them. In keeping them there is great reward.
- Psalms 68:10 (v14) Your congregation lived therein. You, God, prepared your goodness for the poor.
- Proverbs 4:23 (v9) Keep your heart with all diligence, for out of it is the wellspring of life.
- Proverbs 10:22 (v14) Yahweh’s blessing brings wealth, and he adds no trouble to it.
- Proverbs 24:9 (v9) The schemes of folly are sin. The mocker is detested by men.
- Isaiah 1:19-20 (v5) If you are willing and obedient, you will eat the good of the land; but if you refuse and rebel, you will be devoured with the sword; for…
- Isaiah 58:3 (v2) ‘Why have we fasted,’ they say, ‘and you don’t see? Why have we afflicted our soul, and you don’t notice?’ “Behold, in the day of your fast…
- Amos 8:4-6 (v2) Hear this, you who desire to swallow up the needy, and cause the poor of the land to fail, Saying, ‘When will the new moon be gone, that we…
- Matthew 6:12 (v2) Forgive us our debts, as we also forgive our debtors.
- Matthew 6:14-15 (v2) “For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you don’t forgive men their trespasses,…
- Matthew 17:25-26 (v3) He said, “Yes.” When he came into the house, Jesus anticipated him, saying, “What do you think, Simon? From whom do the kings of the earth…
- Matthew 25:41-45 (v9) Then he will say also to those on the left hand, ‘Depart from me, you cursed, into the eternal fire which is prepared for the devil and his…
- John 8:35 (v3) A bondservant doesn’t live in the house forever. A son remains forever.
- Romans 7:8-9 (v9) But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead. I was alive…
- 1 Corinthians 6:6-7 (v3) But brother goes to law with brother, and that before unbelievers! Therefore it is already altogether a defect in you, that you have…
- 1 Corinthians 16:2 (v14) On the first day of every week, let each one of you save, as he may prosper, that no collections are made when I come.
- Galatians 6:10 (v3) So then, as we have opportunity, let’s do what is good toward all men, and especially toward those who are of the household of the faith.
100 distinct cross-references across this passage (116 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
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Geneva Bible translators 1599 · Public Domain On vv2, 4, 7, 9, 10, 11, 14 He shall only release his debtors, which are not…
He shall only release his debtors, which are not able to pay for that year.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2, 3, 4, 7, 8, 9, 10, 11, 12 Deu 15:2 And this [is] the manner of the…
Deu 15:2 And this [is] the manner of the release: Every creditor that lendeth [ought] unto his neighbour shall release [it]; he shall not exact [it] of his neighbour, or of his brother; because it is called the LORD’S release.
Ver. 2. He shall not exact it.] For that seventh year at least, because there was neither sowing nor reaping that year; how then could the poor pay their debts? We must all "put on bowels of mercy, forbearing one another, and forgiving one another," &c. {Col 3:12-13}
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.
Matthew Poole 1685 · Public Domain On vv2, 3, 4, 6, 8, 9, 10, 11, 12 Shall release it; not absolutely and finally forgive it,…
Shall release it; not absolutely and finally forgive it, but forbear it for that year, as may appear,
1. Because the word doth not signify a total dismission or acquitting, but an intermission for a time, as Exo 23:11. He shall not exact it, as it here follows, i.e. force it from him by course of law or otherwise, to wit, that year, which is easily understood out of the whole context.
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2. Because the person releasing is called a creditor, and his communicating to him what he desires and needs is called lending here and Deu 15:8; whereas it were giving, and the person giving it were no creditor, but a donor, if it were to be wholly forgiven to him.
3. Because the reason of this law is temporary and peculiar to that year, wherein there being no sowing nor reaping, they were not in a capacity to pay their debts.
4. Because it seems unjust and unreasonable, and contrary to other scriptures, which require men to pay what they borrow, as Psa 37:21. Yet I deny not that in case of poverty the debt was to be forgiven; but that was not by virtue of this law, but of other commands of God.
Or of his brother: this is added to explain and limit the word
neighbour, which is more general, unto a brother, to wit, in nation and religion; to an Israelite, who is opposed to a foreigner, Deu 15:3, Heb. and a brother, for that is a brother, the particle and being oft so used, as Gen 13:15, &c.
The Lord’s release; or, a release to or for the Lord, in obedience to his command, for his honour, and as an acknowledgment of his right in your estates, and of his kindness in giving and continuing them to you. If you are unwilling to release this for your brother’s sake, yet do it for God’s sake, your Lord and the chief Creditor.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v12 Here is, I. A repetition of the law that…
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, Deu 15:12. Compare Exo 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, Deu 15:16, Deu 15:17. Compare Exo 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, Deu 15:13, Deu 15:14. 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, Deu 15:17. 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 (Deu 15:15), 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, Deu 15:18. "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 (Deu 15:4, Deu 15:6, Deu 15:10), 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–14 And this is the manner of the release,.... Or…
And this is the manner of the release,.... Or the rules to be observed in making it:
every creditor that lendeth ought unto his neighbour shall release it; that is, forgive the debt, or free the debtor from any obligation to payment. Some think this was only a release of debts for this year, in which there was no ploughing nor sowing, and so a poor man could not be in any circumstances to pay his debts, but might be exacted afterwards; but it rather seems to be a full release, so as the payment of them might not be demanded, neither this year nor afterwards; indeed, if a person afterwards should be in a capacity to pay his debts, he would be obliged, in conscience, duty, and honour, to pay them, though no reserve was made in this law, which nowhere appears:
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he shall not exact it of his neighbour, or of his brother: he might receive it, if payment was offered, but he might not demand it, or sue for it; or give his neighbour or brother, whether in a natural or religious sense, any trouble about it: the Targum of Jonathan paraphrases it,"his brother, an Israelite;''one of the same nation and religion with him, though he might not be related in the bonds of consanguinity:
because it is called the Lord's release; appointed and commanded by him, and was for his honour and glory, as a God gracious and merciful to the poor, and beneficent to those creditors; and which was proclaimed in his name, by the civil magistrate, according to his order; so the Targum of Jonathan,"because the house of judgment, or the sanhedrim, proclaimed it a release before the Lord.''Now this was typical of a release of debts, or of forgiveness of sins, which is an act of God's grace through Christ, and for his sake. Sins are called debts, not what men owe to God, for then it would be right to commit them, and they might be committed with impunity, yea, with praise, since it would be doing what is fit and right, and well pleasing to God; but men are debtors to fulfil the law, and in case of failure, or a breach of it, are bound to the debt of punishment; and these debts are very numerous, and men are incapable of paying them: and by a release of these is meant not a liberty of sinning, nor a freedom from the being or bondage of sin, but from the guilt of it, and from obligation to punishment for it; and is properly the forgiveness of sin, which is expressed by various phrases, as a non-imputation, a non-remembrance, a covering, blotting out, and removing of sin, and here typically a release of debts; see Mat 6:12, and God only can make it; he is the creditor, sin is committed against him, and he only can forgive it, which he does freely, fully, and at once, see Luk 7:41.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2, 4, 8, 9, 10, 11, 12 Every creditor - Here is, a law for poor,…
Every creditor - Here is, a law for poor, insolvent debtors. Every seventh year was a year of release, when among other acts of grace, this was one, that every Israelite, who had borrowed money, and had not been able to pay it before, should this year be released from it. And tho' if he was able, he was bound in conscience to pay it afterwards, yet it could not be recovered by law. His brother - This is added to limit the word neighbour, which is more general, unto a brother, in nation and religion, an Israelite. The Lord's release - Or, a release for the Lord, in obedience to his command, for his honour, and as an acknowledgment of his right in your estates, and of his kindness in giving and continuing them to you.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4, 8, 9, 11, 13, 14 Verse 4. There shall be no poor] That is,…
Verse 4. There shall be no poor] That is, comparatively; see De 15:11.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2, 4, 7, 9, 11, 12 Deu 15:2. Every creditor that lendeth aught shall release…
Deu 15:2. Every creditor that lendeth aught shall release it — This cannot be meant of money lent to those who had borrowed it for the purchase of lands, trade, or other improvements, and who were able to pay; for nothing could have been more absurd than to have extinguished such debts, whereby the borrower was enriched. But it must be understood of money lent to an Israelite who was in poor circumstances, as appears from verse
4. According to this law, every poor Israelite who had borrowed money, and had not been able to pay it before, should this year be released from it. And though, if he were able, he was bound in conscience to pay it afterward, yet it could not be recovered by law. His brother — This is added to limit the word neighbour, which is more general, unto a brother, in nation and religion, an Israelite. The Lord’s release — Or, a release for the Lord, in obedience to his command, for his honour, and as an acknowledgment of his right in your estates, and of his kindness in giving and continuing them to you.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v14 Thou shalt furnish him liberally - The verb in…
Thou shalt furnish him liberally - The verb in the Hebrew is remarkable. It means “thou shalt lay on his neck,” “adorn his neck with thy gifts.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 3, 4, 6, 8, 9, 10, 11, 12, 14 Again. Hebrew does not mention friend. (Haydock) --- "He…
Again. Hebrew does not mention friend. (Haydock) --- "He shall not exact it, (or urge) his neighbour or his brother, because," &c. Whence Cajetan gathers, that debts might be demanded after the expiration of the seventh year, on which the products of the earth did not enable the Jews to pay any thing. Grotius also asserts, that perpetual debts might be required; and Menoch, includes things lent under the same regulation. But all debts became extinct as soon as the seventh year commenced; (ver. 9.; Calmet) at least they could not be demanded till it was expired; though things merely lent, might be taken back. (Du Hamel)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 4, 7, 11, 12, 13 Every creditor that lendeth ought unto his neighbour shall…
Every creditor that lendeth ought unto his neighbour shall release it--not by an absolute discharge of the debt, but by passing over that year without exacting payment. The relief was temporary and peculiar to that year during which there was a total suspension of agricultural labor.
he shall not exact it . . . of his brother--that is, an Israelite, so called in opposition to a stranger or foreigner.
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because it is called the Lord's release--The reason for acquitting a debtor at that particular period proceeded from obedience to the command, and a regard for the honor, of God; an acknowledgment of holding their property of Him, and gratitude for His kindness.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2, 3, 4, 7, 8, 9, 11, 12, 14 2. Every creditor… shall release — This must be…
2. Every creditor… shall release — This must be understood as a release from compulsory payment for that year, not an entire remission of the debt.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–14 2. And this is the manner of the release]…
2. And this is the manner of the release] Lit. the word or law (or as we might say text) of: cp. Deu_19:4 R.V. this is the case of. The following clause is a citation of an older law, as we see further from its phrasing.
every creditor] Lit. every owner (ba‘al cp. Exo_22:14) of a loan of his hand, of anything he has lifted or made over at his own hand.
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neighbour] Heb. rçã‘, very seldom used with the Sg. address for fellow-Israelite, and possibly always, as here, in quotations, Deu_19:4 f., Deu_23:24 f., Deu_24:10. The synonymous term, brother, is used by the writer of the Sg. about 25 times, and has probably been inserted by him in this citation (Steuern.).
the Lord’s release] by His order, or for His sake.
hath been proclaimed] which shows that this year is the same for the whole nation.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv4, 5, 6, 7, 8, 10, 11, 12, 14 (4) Save when there shall be no poor (man)…
(4) Save when there shall be no poor (man) among you.—This clause is the source of a very interesting passage in the Acts of the Apostles, Deu_4:34, “Great grace was upon them all, for neither was there among them any (one) that lacked” The words at the beginning of the verse in Hebrew, “save when” may also be rendered (as in the Margin) “to the end that,” or “to such an extent that there shall be no poor man among you.” Those who can well afford to pay need not be excused from their obligations.
For the Lord thy God shall greatly bless thee.—So in Act_4:33, “Great grace was upon them all.” The blessing need not be equal and universal prosperity, if those who have the good things of this world will always remember the poor to such an extent that no member of the community shall be left in want.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2, 3, 4, 5, 7, 8, 9, 10, 11, 12, 14 Creditor; literally, master of the loan of his hand,…
Creditor; literally, master of the loan of his hand, equivalent to owner of what his hand has lent to another. Comp. the expression, "what was laid in his hand". (Lev_5:2; Authorized Version, "in fellowship,"; Lev_6:2 and Neh_10:32, "the debt of every hand" (Authorized Version), "the exaction of every debt Neighbor; here, fellow-Israelite. Exact it of his neighbor; literally, press or urge his neighbor, i.e . to pay. It is called the Lord"s release; rather, a release for Jehovah is proclaimed; the sabbatical year, like the year of jubilee, was proclaimed, and it was for Jehovah, in his honor, and in accordance with his ordinance.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv4, 12 Save when there shall be no poor among you.
Deu_15:4-11
Save when there shall be no poor among you.
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Rural poverty
These two sentences (Deu_15:4; Deu_11:1-32) seem, at first sight, to contradict one another. There are three ways of reading the fourth verse. Save when there shall be no poor among you, says the text. To the end that there be no poor, reads the margin. Howbeit, there shall be no poor with thee, runs the Revised Version. The explanation may be briefly put thus: There would always be poor people among them; howbeit, they must not let them be poor, i.e. not let them sink down in poverty.
I. The existence of poverty. My own experience has been that those who are most hurt cry out least. The most deserving, and generally the most pitiful, cases of distress have to be looked for. But, say some, is it not their own fault that they are so badly off? No doubt it often is so. Idleness, drink, waste, folly, incapableness may all cause poverty; but what of that? We cannot stand by and see people starve. It would be easier to die by hanging than hunger; but we do not even hang people except for high treason or murder. Much more must we not by any sin of omission condemn the innocent to suffer with the guilty--the hardworking wife or the helpless children for the sake of the worthless husband or father. The fact is that poverty is largely the consequence of an unequal struggle between the strong and the weak.
II. The duty of relieving poverty. Look at what Moses taught the Israelites.
1. That prevention is better than cure. There was never to be a bitter cry of outcast Canaan.
(1) We may use our influence to encourage better education. With the next generation more intelligent, temperate, and capable, pauperism will be less.
(2) We may exert our influence towards giving the labourer a heartier interest in the land he tills.
(3) We may inculcate a love of independence. Poverty is no sin, but pauperism is a reproach, and should be felt as such.
2. That each nation, or community, or church, should care for its own poor.
3. That charity should be systematic. The time was precise--every third year; the quantity was precise--one tenth; the object was precise--thy poor brother.
Contrast with these laws of Moses the teaching of Christ.
1. The law of Moses aimed at preventing poverty. Christ came and found men poor. He did more than prevent; He cured. To heal sickness is a harder task than to maintain health. To deliver the needy when he crieth is often more difficult than to preserve him before he has had occasion to cry. Moses provided for keeping people up who were not overthrown; Christ actually went down to the low dark depths, and raised those who were sunk there.
2. Moses taught that each nation, or community, or church, should care for its own. To go beyond that was permitted, but not enjoined. Christ taught a much broader truth than that--charity without distinction. Our neighbour is not the person who lives next door to us, or who has most affinity with us; but the person who is nearest to our helping hand, even though he be a Jew and we are Samaritans. Our first duty is to our own, but not our last. Charity begins at home, but does not end there.
3. Moses was systematic, but Christ was above systems. There was no fixed standard with Him, except this. Sell all that thou hast and distribute unto the poor. There was no stint in His giving. It was not certain objects of His kindness whom He blessed: Whosoever will, let him come. It was not every few years merely that He was benevolent; but yesterday, today, and forever. (Charles T. Price.)
The poor laws of the Bible; or, rules and reasons for the relief of the distressed
I. The rules that are here suggested for the relief of the poor.
1. Contiguity. It is the poor in thy land. Those living nearest us, other things being equal, have the first claim on our charity. Let it bless as it goes; work as the leaven in the meal, from particle to particle, until it gives its spirit to the mass.
2. Heartiness. Thou shalt not harden, etc. The heart must go with the deed.
3. Liberality. Open thine hand wide unto him. The liberality of men is not to be judged by the sums they subscribe, but by the means they possess.
II. The reasons that are here suggested for the relief of the poor.
1. Your relationship to the poor. He is thy brother. He has the same origin, the same nature, the same great Father, the same moral relationships, as thyself.
2. The imprecation of the poor. And he cry, etc.
3. The blessedness insured to the friend of the poor.
4. The Divine plan as to the permanent existence of the poor. (Homilist.)
General Gordons benevolence
A poor dragoman told me that General Gordon used to come often to his house in Jerusalem when he and his wife lay ill, and that he would take any cushion or mat and put it on the floor as a seat, there being no chairs or furniture, and sit down with his Testament to read and speak to them about Christ. But his zeal did not end with such easy philanthropy. Ascertaining that a doctors account had been incurred to the amount of three pounds, he went off secretly and paid it. Far away at Khartoum, he still thought of one whom he had thus striven to lead into the fold of Christ, and sent a letter to him which reached Jerusalem almost at the same time as the news of its writers death. That letter, said the poor Copt, I would not part with for all that is in the world. General Gordon was a real Christian. He gave away all he had to the poor in Jerusalem and the villages round, and the people mourn for him as for their father.
Kindness to the poor
A poor sewing girl, who went to the late Dr. John F. Gray for advice, was given a, phial of medicine and told to go home and go to bed. I cant do that, doctor, the girl replied, for I am dependent on what I earn every day for my living. If thats so, said Dr. Gray, Ill change, the medicine, a little. Give me back that phial. He then wrapped around it a ten-dollar bill, and returning it to her, reiterated his order, Go home and go to bed, adding, take the medicine, cover and all. He who takes account of the cups of cold water will not forget such deeds of kindness and charity. Oh to hear Him say at the last, Ye have done it unto Me!
The misery of a niggardly spirit
In Rochester there lived a wealthy man who made a great profession of religion; he knelt at communion seasons and attended church with great regularity, but be would not give one shilling to the poor, nor to any other person. In the year 1862, I asked a trifle of money from him to relieve some families who were in great distress, but he refused, saying, I am a poor man, sir; I am a poor man. Listen to what this thorny-ground hearer said, as he lay with glazing, dying eyes, to a clergyman who, noticing his lips move, bent down to catch the whisper, Ninety thousand pounds, and I must leave it all behind me! If there be among you a poor man of one of thy brethren.
Brotherly love
As God had chosen all Israel, so He desired that they should love as brethren. Each was to stand by the other, and all were to be zealous for the Divine honour. Thus they would bear, in contradistinction to the heathen, the character of a people consecrated to God. But even in Israel there were rich and poor, happy and unhappy. Wherever men went the poor and afflicted would be met with. Therefore the people were exhorted to hold heart and hand open--not to harden the heart nor shut the hand. Each was to be ready to stand by his fellow to see that his brother should not suffer.
I. Gods people ever have sympathy with their brethren.
1. If we belong to the people of God--if this were so in Israel, much more should it be among Christians--then there will be in our hearts a tender feeling toward our fellow men--a feeling implanted by God Himself. The heart will say: This is thy brother; help him. This results from Gods love in the heart, which leads the brethren to love one another.
2. But this tender-heartedness can be destroyed and the heart be hardened, even among Christians, and this against the light of conscience. They often do as it is rumoured the New Zealanders did with their children. They pressed down the necks of the children under a flinty stone in order to harden them, so Christians make their hearts sometimes hard as flints through avariciousness. The avaricious heart ever thinks: This belongs to me and to no one else, and none shall share it.
3. This is not well-pleasing to God. He sees that by covetousness men are led to destruction, and to reject His love toward them. For when men are so hard-hearted, how can they have the love of God in them?
II. The hearts and hands of Gods people are open toward their brethren.
1. When this is so, then the love of God has full scope in their hearts; and thus He causes through those open hands and hearts much good to flow out into this evil world. For to His children who are ever ready to give to those who need He will give yet more, so that from their increased store they may give yet more fully to others, and that thus these also may learn to praise God.
2. Therefore he who has a kind heart and open hand will experience and receive a blessing. As he gives, so he receives. It is with such as with Cornelius: Thy prayers and thine alms are come up before God. Thus, too, the way is made open for the reception of Gods gifts both temporal and spiritual. Let us all, then, endeavour to preserve a tender heart, arid not let our heart be hardened. (J. C. Blumhardt.)
And he cry unto the Lord against thee.--
The cry of the poor
The poor cry to heaven--from the scenes of oppressive labour, from wretched hovels, from beds of straw, shivering in the cold, from the depths of starvation, they cry! Many a poor mother in these blood-freezing nights hugs to her shivering bosom her starving infant, and tries to hush its cries of cold and hunger with the wails of her own broken heart. God alone knows the cries that rise and pierce the heavens every night from this great country--as the cant is. Alas! Alas! that from this land, overflowing with luxuries and burdened with wealth, such wails of wretchedness should rise! Against whom do they cry? Against their Maker? No! The most unobservant of them can scarcely fail to discover that He sends food enough for all. Besides, deep and ineradicably rooted in the heart of all is the sentiment that God is good--a sentiment this, which seems to me the core of conscience. Against the overreaching monopolist, the iron-hearted miser, the ruthless oppressor, the man who has the power to help but not the heart. Against all selfish men and unrighteous laws that grind the people down, they cry--and cry with unremitting vehemence too. Will He hear? Is the ear of Him who heard of old the cries of the enslaved millions in Egypt, and interposed with avenging thunders for their rescue, grown heavy? Nay, modern oppressor! Those cries shall be answered; not a solitary wail shall die away unheeded. Woe to the nation that oppresses the poor! Woe! and again, woe! when retribution comes, as come it must. (Homilist.)
The poor shall never cease out of the land.--
Gods ordinance of rich and poor
I. The perpetual existence of the poor amongst us. You must become reconciled to your poverty. And if you would become really reconciled to it do not regard it as something inflicted by the misgovernment or the management of your fellow men. Put it before you in the light this text puts it, as Gods ordinance and Gods will concerning you; as something that rulers and governors can no more drive out of the world than they can drive midnight out of it, or sickness, or pain, or sorrow. Poverty is to be alleviated, and it is to be removed if honest industry will remove it; but if not so, it is to be welcomed and borne. I could tell you where it often comes from. From the poor mans own idleness, improvidence, intemperance, and waste; from the foolish indulgence of children; from the still more criminal indulgence of self. But even then it is from God; it is Gods way of showing displeasure against these things. And when it comes not from these things, where does it come from? Often from a love that neither you nor I, nor any angel above us, can measure. The same love that provided a Saviour and built a heaven for sinners now sends poverty often to sinners, to turn them to that Saviour and heaven.
II. Our duty towards the poor. Now if we looked only at the declaration in the first part of the text, and were disposed to reason on it, we might say, Be our duty to the poor what it may, we must not interfere with their poverty; it is Gods will they should be poor, and we must not interfere with His will. This would be like saying, God has sent sickness amongst us, and we must not make use of any means to cure or relieve it; or, He has made the winter, and we will do nothing to mitigate the rigour of it; or, He has created the darkness, and it is wrong to have lights in our dwelling to enlighten it. Many of what we call the evils of our condition are designed of God to bring into lawful and healthy action the powers of mans mind and the feelings of mans heart, and this evil of poverty among the number. The poor shall never cease out of the land; that is My will, says God. Therefore I command thee--what? to let the needy alone in their poverty? No; I have placed them in the land to call forth and exercise thy bounty. The painful work is Mine--I have ordained poverty; the pleasant work shall be thine--thou shalt relieve it. Thou shalt open thine hand wide unto thy brother, to thy poor and to thy needy in thy land. It is a touching circumstance that not only is the general duty of what we call charity to the poor enjoined in Scripture, but so great is the interest God takes in it that the measure and manner of it are strongly enjoined. Here we are told, in the first place, that it must be liberal. Thou shalt open thine hand wide unto thy brother. And it must be extensive charity; that is, as extensive as we can make it. I will not give my money, we sometimes say, to this man or that; he has no claim on me; I must keep the little I have to spare for those who have claims on me. But look again, Thou shalt open thine hand wide unto thy brother--to thy brother first, to those who from relationship or from some other cause seem to have claims on thee; but not to thy brother only, to thy poor and to thy needy in thy land. The words are multiplied; to those who have no claims whatever on thee but their poverty and their need. And it must be also a cheerful charity.
III. We may go on now to the motives by which we are urged to the exercise of this grace. For these, some of you may be ready to say, I must turn to the Gospel. But no, the God of the Gospel is the God of the law also, the God of the Christian Church was the God of the ancient Church, and there is no motive urged now on us in these Gospel days which was not urged in substance on the Jews in the days of old.
1. For instance, to begin, our own mercies are made use of under the Gospel to impel us to show mercy to others. Freely ye have received, our Lord says, freely give. Now look at this chapter. Thou shalt open thine hand wide unto thy brother, to thy poor and to thy needy--why? For the Lord thy God, the sixth verse says, is opening His hand wide unto thee; He is blessing thee, and blessing thee as abundantly as He said He would; the Lord thy God blesseth thee as He promised thee.
2. But again, the special love of God to the poor is another reason why our hands should be opened to them. Of all the books that were ever written, no book manifests such care for the poor as the Bible. This has often been noticed by those who have closely studied this book, and many others with it, as one of the many internal evidences of its Divine original. But turn to the tenth chapter of the part of it now before us, the nineteenth verse. Love ye therefore the stranger, says God. And why? Ye yourselves, He adds, were strangers in the land of Egypt. But this is not the only reason; read what goes before. The Lord Himself loveth the stranger. The Lord loveth the stranger, love ye therefore the stranger, says God. And this applies with much greater force to the widow and fatherless. If natural feeling, as we call it--if our own parental feelings--do not incline us to open our hand to them, let the feelings of God towards them incline us to do so. I love the fatherless, He says; let us, for His sake, because He loves them, love them also.
3. But here is a third motive pressed on you; this opening of our hand to the poor will lead the Lord to open His hand to us. For this thing, we read in the verse before the text--for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto. This is the legal promise, you may say. And true, it is; but the Lord is not less bountiful or less generous under the Gospel than under the law. (U. Bradley, M. A.)
Duty of the Church towards the poor
Consider--
I. That poverty is a real evil which, without any impeachment of the goodness or wisdom of providence, the constitution of the world actually admits.
II. That providential appointment of this evil in subservience to the general good, brings a particular obligation upon men in civilised society to concur for the immediate extinction of the evil wherever it appears. (Bp. Horsley.)
Poverty no accident
The poor shall never cease out of the land. That is a remark which is not understood. Poverty is not an accident; there is a moral mystery connected with poverty which has never yet been found out. The sick chamber makes the house, the infirm member of the family rules its tenderest thinking. Poverty has a great function to work out in the social scheme, but whilst we admit this we must not take the permanence of poverty as an argument for neglect; it is an argument for solicitude, it is an appeal to benevolence, it is an opportunity to soften the heart and cultivate the highest graces of the soul. It is perfectly true that the bulk of poor people may have brought their poverty upon themselves, but who are we that we should make rough speeches about them? What have we brought upon ourselves? If we are more respectable than others, it is still the respectability of thieves and liars and selfish plotters. We, who are apparently more industrious and virtuous and regardful, are not made of different clay, and are not animated by a different blood. It is perfectly true that a thousand people may have brought todays poverty upon themselves, and they will have to suffer for it; but beyond all these accidents or incidents there is the solemn fact that poverty is a permanent quantity, for moral reasons which appeal to the higher instincts of the social commonwealth. We have that we may give, we are strong that we may support the weak, we are wise that we may teach the ignorant. Let this mind be in you, which was also in Christ Jesus. No man has the slightest occasion or reason for reproaching any other man, except in relation to the immediate circumstance. If the assize were on a larger scale, and we were all involved in the scrutiny, the issue would be this, There is none righteous, no, not one. (J. Parker, D. D.)
Open thine hand wide unto thy brother.--
The duty of Christian charity
I. It is due to the constitution of society. The poor always ye have with you. We shall perhaps think correctly on the subject if we admit as the will of God that in every state of society there shall be poor, and that a provision for the production of this fact is laid in the gifts of His providence, in the constitution of men, and in the scheme of His moral government.
II. Charity is due to ourselves. It is due to ourselves, as we would wish with uprightness to discharge the duties of that station in which we are placed. To administer relief to the poor is graciously connected with our present comfort and our future well-being. The very act of charity is accompanied with the most refined complacency; it is answering that sympathy which is born in the heart of every man, and which, unless stifled by unnatural discipline, calls loudly for gratification. They are happy who are the objects of your bounty, but ye who have experienced it can tell that it is more blessed to give than to receive. Connected with this is that blessing over our worldly concerns which maketh rich, and to which is added no sorrow. And let it be remembered, that prosperity is but for a season; now, therefore, it is time to lay up a store of good deeds, the remembrance of which shall be the best support when misfortune overtakes the prosperous. Let it be remembered yet again that what possessions men have are not their own, but are the property of their Master, who hath committed it to their stewardship. All their opportunities, and all their means of doing good, must he accounted for.
III. It is due to religion--to a religion which is in its origin, its effects, its principle, and its precepts a system of charity; a religion which, originating in the love of God, proposes to restore to happiness and dignity those who are poor, and miserable, and wretched, and blind, and naked. They to whom mercy is shown should be merciful. This is what Christianity requires, nay, what it affirms to be the amount and the criterion of a genuine profession.
IV. It is due to the poor. As a something voluntary is implied in the idea of charity, it may sound paradoxical to speak of the rights of the poor on the charity of the rich. But the incongruity is only in sound, for it is an acknowledged maxim of civil economy that the poor (the industrious poor, of whom only I now speak) have an absolute right to be supported by the State, whose agriculture, commerce, and manufactures have benefited by their exertions. Further, the poor have a right as brethren, and this is a right which the heart of a Christian cannot deny.
V. It is due to the age in which we live--an age characterised for beneficence, an age distinguished above all others for the magnitude of its political events, for the advancement of science, for the general diffusion of literature, and more especially for a spirit that has amalgamated all classes of society, the most opposite ranks and professions, into one mass, and stamped the whole with benevolence. (A. Waugh, M. A.)
The best mode of charity
It is of importance not only that we should do good, but that we should do it in the best manner. A little judgment and a little reflection added to the gift does not merely enhance the value, but often gives to it the only value which it possesses, and even prevents that mischief of which thoughtless benevolence is sometimes the cause.
1. Mankind can never be too strongly or too frequently cautioned against self-deception. If a state of vice be a state of misery, a state of vice of which we are ignorant is doubly so, from the increased probability of its duration. It is surprising how many men are cheated by flighty sentiments of humanity into a belief that they are humane, how frequently charitable words are mistaken for charitable deeds, and a beautiful picture of misery for an effectual relief of it.
2. Another important point in the administration of charity is a proper choice of the objects we relieve. To give promiscuously is better, perhaps, than not to give at all, but instead of risking the chance of encouraging imposture, discover some worthy family struggling up against the world, a widow with her helpless children, old people incapable of labour, or orphans destitute of protection and advice; suppose you were gradually to attach yourselves to such real objects of compassion, to learn their wants, to stimulate their industry, and to correct their vices; surely these two species of charity are not to be compared together in the utility or in the extent of their effects, in the benevolence they evince or in the merits they confer.
3. The true reason why this species of charity is so rarely practised is that we are afraid of imposing such a severe task upon our indolence, though, in truth, all these kinds of difficulties are extremely overrated. When once we have made ourselves acquainted with a poor family, and got into a regular train of seeing them at intervals, the trouble is hardly felt and the time scarcely missed; and if it is missed, ought it to be missed?
4. These charitable visits to the poor, which I have endeavoured to inculcate, are of importance, not only because they prevent imposture by making you certain of the misery which you relieve, but because they produce an appeal to the senses which is highly favourable to the cultivation of charity. He who only knows the misfortunes of mankind at second hand and by description has but a faint idea of what is really suffered in the world. We feel, it may be said, the eloquence of description, but what is all the eloquence of art to that mighty and original eloquence with which nature pleads her cause; to the eloquence of paleness and of hunger; to the eloquence of sickness and of wounds; to the eloquence of extreme old age, of helpless infancy, of friendless want! What pleadings so powerful as the wretched hovels of the pool, and the whole system of their comfortless economy!
5. You are not, I hope, of opinion that these kinds of cares devolve upon the clergy alone, as the necessary labours of their profession, but upon everyone whose faith teaches And whose fortune enables him to be humane.
6. Nor let it be imagined that the duties which I have pointed out are much less imperative because the law has taken to itself the protection of the poor; the law must hold out a scanty relief, or it would encourage more misery than it relieved: the law cannot distinguish between the poverty of idleness and the poverty of misfortune; the law degrades those whom it relieves, and many prefer wretchedness to public aid; do not, therefore, spare yourselves from a belief that the poor are well taken care of by the civil power, and that individual interference is superfluous. Many die in secret,--they perish and are forgotten.
7. Remember that every charity is short-lived and inefficacious which flows from any other motive than the right. There is a charity which originates from the romantic fiction of humble virtue and innocence in distress, but this will be soon disgusted by low artifice and scared by brutal vice. The charity which proceeds from ostentation can exist no longer than when its motives remain undetected. There is a charity which is meant to excite the feelings of gratitude, but this will meet with its termination in disappointment. That charity alone endures which flows from a sense of duty and a hope in God. This is the charity that treads in secret those paths of misery from which all but the lowest of human wretches have fled; this is that charity which no labour can weary, no ingratitude detach, no horror disgust; that toils, that pardons, that suffers, that is seen by no man, and honoured by no man, but, like the great laws of nature, does the work of God in silence, and looks to future and better worlds for its reward. (Sydney Smith, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v12 The Release of Hebrew Servants
The Release of Hebrew Servants
v. 12. And if thy brother, an Hebrew man or an Hebrew woman, be sold unto thee and serve thee six years, then in the seventh year thou shalt let him go free from thee. Exo 21:2-6. This was a form of serfdom, rather than slaver?, brought about by such a condition of poverty as to oblige a person to sell his services to his neighbor in order to live.
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v. 13. And when thou sendest him out free from thee, having given him his liberty in the seventh year as God commanded, thou shalt not let him go away empty;
v. 14. thou shalt furnish him liberally out of thy flock and out of thy floor, of the grain of the threshing-floor, and out of thy winepress; of that wherewith the Lord, thy God, hath blessed thee thou shalt give unto him, lay it upon him in rich measure, as the opening words say.
v. 15. And thou shalt remember that thou wast a bondman in the land of Egypt, and the Lord, thy God, redeemed thee; therefore I command thee this thing today. The continual remembrance of the redemption out of the house of bondage was to produce in every Israelite disposition to practice kindness and liberality.
v. 16. And it shall be, if he say unto thee, I will not go away from thee, because he loveth thee and thine house, the entire household, including, perhaps, his own family, because he is well with thee, being fully satisfied to stay with his master,
v. 17. then thou shalt take an awl and thrust it through his ear unto the door, and he shall be thy servant forever. And also unto thy maid-servant thou shalt do likewise. Cf Exo 21:5-6. This covered all the cases in which freedom might have been a hardship to the servant concerned, because the latter might have been unable to find employment elsewhere and would therefore once more have been reduced to extreme poverty.
v. 18. It shall not seem hard unto thee, when thou sendest him away free from thee, in case the servant desires his freedom; for he hath been worth a double hired servant to thee, for that was the result of his position in the household, where he was available for work at any time, day or night, in serving thee six years; and the Lord, thy God, shall bless thee in all that thou doest, as a reward for the kindness shown.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 7, 9, 11, 12 no poor
no poor
The nominal adjective "poor" can be stated as an adjective. AT: "no poor people" or "no one who is poor" (See: Nominal Adjectives)
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the land that he gives
This refers to the land of Canaan.
he gives you as an inheritance to possess
The land that Yahweh is giving to his people is spoken of as if it were an inheritance that Yahweh is giving them. (See: Metaphor)
if only you diligently listen to the voice of Yahweh your God
Here the metonym "voice of Yahweh" refers to what Yahweh himself says. AT: "if only you are careful to obey what Yahweh your God says" (See: Metonymy)
you will lend ... you will not borrow
The word "money" is understood. You can make the full meaning of this statement clear. AT: "you will lend money ... you will not borrow money" (See: Ellipsis)
to many nations ... over many nations
Here "nations" represents the people. AT: "to the people of many nations ... over the people of many nations" (See: Metonymy)
you will rule over many nations, but they will not rule over you
Here "rule over" means to be financially superior. This means basically the same thing as the previous part of the sentence. (See: Parallelism)
translationWords
Yahweh
bless
inherit
possess
voice
God
command
promise
nation
rule
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2, 4, 6, 11, 12 15:2 The time of release was to occur every…
15:2 The time of release was to occur every seventh year across the nation (the Sabbath year, Lev 25:1-7). The time frame followed the calendar rather than the length of the loan arrangement. This meant that the year of release could fall as soon as a year after a loan was made.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.