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.
Show the surrounding paragraph
Deuteronomy 15:7-15 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
-
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.
-
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.
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 to day.
Show all 3 translations
-
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.
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 to-day.
Examined in Scripture Analysis
Commandments (5)
The laws of the Torah, each cited and shown as a primary source.
- Not to harden one's heart or shut one's hand against giving to the poor
- To give tzedakah (charity) to the poor and needy
- Not to refrain from lending to the poor because the sabbatical year is approaching
Show all 5
Cross-references (86)
- 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.
- 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.”
- 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.
Show all 82 cross-references
- 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…
- Proverbs 22:2 (v11) The rich and the poor have this in common: Yahweh is the maker of them all.
- 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 (v10) The Levite, because he has no portion nor inheritance with you, as well as the foreigner living among you, the fatherless, and the widow…
- 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…
- 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…
- 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…
- 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 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…
- 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;
- Proverbs 11:24-25 (v10) There is one who scatters, and increases yet more. There is one who withholds more than is appropriate, but gains poverty. The liberal soul…
- 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.
- 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…
- Deuteronomy 16:12 (v15) You shall remember that you were a slave in Egypt. You shall observe and do these statutes.
- Job 34:28 (v9) so that they caused the cry of the poor to come to him. He heard the cry of the afflicted.
- 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.
- 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 20:2 (v15) “I am Yahweh your God, who brought you out of the land of Egypt, out of the house of bondage.
- 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…
- Deuteronomy 5:14-15 (v15) but the seventh day is a Sabbath to Yahweh your God, in which you shall not do any work— neither you, nor your son, nor your daughter, nor…
- 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…
- 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 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 51:1 (v15) “Listen to me, you who follow after righteousness, you who seek Yahweh. Look to the rock you were cut from, and to the quarry you were dug…
- Matthew 18:32-33 (v15) Then his lord called him in, and said to him, ‘You wicked servant! I forgave you all that debt, because you begged me. Shouldn’t you also…
- 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…
- 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 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.
- Ephesians 2:12 (v15) that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the…
- Ephesians 4:32–5:2 (v15) And be kind to one another, tender hearted, forgiving each other, just as God also in Christ forgave you. Be therefore imitators of God, as…
- Colossians 4:1 (v13) Masters, give to your servants that which is just and equal, knowing that you also have a Master in heaven.
- James 4:5 (v9) Or do you think that the Scripture says in vain, “The Spirit who lives in us yearns jealously”?
- James 4:17 (v9) To him therefore who knows to do good, and doesn’t do it, to him it is sin.
- 1 Peter 4:9 (v9) Be hospitable to one another without grumbling.
- 1 Peter 4:11 (v10) If anyone speaks, let it be as it were the very words of God. If anyone serves, let it be as of the strength which God supplies, that in…
- 1 John 3:15-17 (v9) Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him. By this we know love, because he…
- 1 John 3:16 (v15) By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers.
- 1 John 4:9-11 (v15) By this God’s love was revealed in us, that God has sent his one and only Son into the world that we might live through him. In this is…
- Matthew 6:14-15 (v15) “For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you don’t forgive men their trespasses,…
- Matthew 18:30 (v7) He would not, but went and cast him into prison, until he should pay back that which was due.
- 2 Corinthians 9:5-11 (v10) I thought it necessary therefore to entreat the brothers that they would go before to you and arrange ahead of time the generous gift that…
- Ephesians 1:7 (v15) in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
- Titus 2:14 (v15) who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for…
82 distinct cross-references across this passage (86 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (20 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain On vv7, 9, 10, 11, 14 Or, any of thy cities.
Or, any of thy cities.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–12 Deu 15:7 If there be among you a poor…
Deu 15:7 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:
Ver. 7. Thou shalt not harden thy heart.] But "draw out thy soul to the hungry." {Isa 58:10} Many have iron bowels and withered hands. See my "Commonplace of Alms."
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 vv8, 9, 10, 11, 12, 15 Open thine hand wide unto him, i.e. deal bountifully…
Open thine hand wide unto him, i.e. deal bountifully and liberally with him, giving him as it were by handfuls.
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 vv7–15 If there be among you a poor man of…
If there be among you a poor man of one of thy brethren,.... As there would be, according to the Targums of Jonathan and Jerusalem, if they did not keep the commandments of the law, and continue therein:
within any of thy gates, in the land which the Lord thy God giveth thee; a native of the land was to be preferred to a foreigner, and a brother, whether in relation or religion, to a proselyte of the gate; and the poor of a city to which a man belonged, to the poor of another city, as Jarchi observes; which he gathers from this phrase:
Read full note →
within any of thy gates: thou shalt not harden thine heart, nor shut thine hand from thy brother; so as not to pity his distressed case, and have no bowels of compassion for him, and feel for his want, and so as not to distribute to his necessities, and relieve him.
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 vv8, 9, 10, 11, 12, 15 Open thine hand wide - That is, deal bountifully…
Open thine hand wide - That is, deal bountifully and liberally with him.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8, 9, 11, 13, 14 Verse 8. Thou shalt open thine hand wide] Thy…
Verse 8. Thou shalt open thine hand wide] Thy benevolence shall be in proportion to his distress and poverty, and thy ability. Thou shalt have no other rule to regulate thy charity by.
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 vv7, 9, 11, 12, 15 Deu 15:7-8. Thou shalt not shut thy hand from…
Deu 15:7-8. Thou shalt not shut thy hand from thy poor brother — Because this law might tend to make some people cautious and niggardly in lending to the poor, as being assured they should lose the debt at the seventh year, if it were not paid before; or, upon this account, might make them sparing of their charities in other matters; Moses here cautions them against being influenced by so mean a principle, and charges every Israelite to look upon his poor neighbour as a brother, equally related to God as himself, who therefore would be sure to punish all uncharitableness to such as were his own people, as he would be to bless and reward those who, with a generous and bountiful heart, gratefully depended on his providence, and obeyed his commands. Open thy hand — That is, deal bountifully and liberally with him.
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 vv14–15 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 vv8, 9, 10, 11, 12, 14 Need of. The Rabbins understand this of giving freely…
Need of. The Rabbins understand this of giving freely without any prospect of receiving again, much less of any advantage by usury. They esteem themselves bound also, by the laws of humanity, to assist even idolaters, though they will not beg of such, in public. Some assert, that they never allow public beggars among themselves, and indeed such are seldom to be seen. Yet no law forbids it; and Juvenal (vi. 541,) upbraids them with begging slyly at Rome. Arcanum Judæa tremens mendicat in aurem. (Calmet) --- If people be in extreme want, the law requires that necessaries should be given them; but if they be not so far reduced, but that they may be able to pay again in a little time, it may suffice to lend. (Haydock)
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 vv7, 11, 12, 13 If there be among you a poor man .…
If there be among you a poor man . . . thou shalt not harden thine heart--Lest the foregoing law should prevent the Israelites lending to the poor, Moses here admonishes them against so mean and selfish a spirit and exhorts them to give in a liberal spirit of charity and kindness, which will secure the divine blessing (Rom 12:8; Co2 9:7).
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 vv7, 8, 9, 11, 12, 14, 15 7. If there be… a poor man — In…
7. If there be… a poor man — In view of the requirement not to exact the return of money loaned to the poor man there might be reluctance to aid the poor in his need. Hence the charge, thou shalt not harden thine heart, nor shut thine hand from thy poor brother.
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 vv7–15 7. with thee a poor man, one of thy…
7. with thee a poor man, one of thy brethren] Heb. in thee as in Deu_15:4; poor, better needy.
in any of thy gates] or townships; see on Deu_12:12.
Read full note →
harden thine heart] See on Deu_2:30; cp. 1Jn_3:17.
7–11. One of the most beautiful as it is one of the most characteristic passages in the laws of D: illustrating not only the humane spirit, and the practical thoughtfulness of this code, but its extension of the Law to the thoughts and interests of the heart: cp. Deu_5:21.
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 vv7, 8, 10, 11, 12, 14, 15 (7) A poor man.-”That needeth anything.”
(7) A poor man.-”That needeth anything.”
Within any of thy gates.—“The poor of thine own city come before the poor of another city.”
Read full note →
Thou Shalt not harden.—“There are some men who ‘grieve’ (grudge) whether they give or not;” therefore it is said, “Thou shalt not harden thy heart; there are some who stretch out the hand (to give), and yet close it; therefore it is said, Thou shalt not shut thine hand.”
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 vv7, 8, 9, 10, 11, 12, 14, 15 Vers. 7-11. The reference to the release leads to…
Vers. 7-11. The reference to the release leads to a prescription regarding readiness to lend to the poor. They were not to harden their hearts against their poorer brethren, nor were they, in the prospect of the year of release, to refuse to lend them what was necessary for their uses, but, on the contrary, were to open their heart and their hand to them according to their need, lest the poor should appeal against them to God, and sin should lie upon them.
Harden thine heart; literally, maize strong, so as to suppress natural compassion and sympathy.
Read full note →
Vers. 7-11. The duty of kindness to the poor.
There seems to be at first sight a discrepancy between the phrase in ver. 4 and that in ver. 11. The former is, "Save when there shall be no poor among you;" the latter, "The poor shall never cease out of the land." The first phrase is, however, a reason assigned for the injunction which had been given: it is equivalent to, "Simply, that there be no poor among you," i.e. this or that was an appointment in Israel, in order that the number ofthe poor might be reduced to a minimum, and that those who were poor might not become abjectly so. But no such external law could ever prevent some from falling back in the race. As long as men"s constitutions, capacities, and characters were widely different, so would their measure of success be. A leveling of circumstances could be brought about only through a leveling of men, after all had been brought to a uniform starting-point. Such genial enactments as the one in vers. 1-6 might prevent beggary, but would not do away with poverty. "The poor shall never cease out of the land." This phrase is not to be regarded as indicating a Divine appointment that it should he so, but as a Divine declaration that it would he so. As long as men are what they are, and the varied features of temperament and ability continue as they are, so long will there be abundant scope for the exercise of sympathy and of kindly help. The points noticeable in this paragraph are five.
1. Year after year fresh claims on the kindly help of the prosperous would be presented by their poorer brethren (ver. 11).
2. These claims were to be generously and even gladly met, as if it were a delight. We need not charge the writer with ministering to idleness and beggary (see reference to Michaelis, in previous Homily). The word for, yea, even the conception of, a beggar, as we now understand it, is entirely absent from the Mosaic statutes. Honest and diligent work is supposed to be universal; though it might not be uniformly skilful or successful.
3. The desire to evade any obligation thus presented, was a wicked violation of the spirit of the Law (ver. 9).
4. The cry of the neglected or oppressed poor would rise up to God, and be heard.
5. The Lord would remember the, sin of cruel neglect and unkindness, or of haughty coldness.
Now, this chapter generally, and therefore this paragraph as a part of it, may be viewed in one of two aspects: either as a section of the Mosaic code of jurisprudence, or as an inculcation of social duty. It would be obviously beyond or beside our province to deal with it in the former aspect; we are concerned solely with the latter. We need not ask whether, in our New Testament standard, kindness to the poor is enjoined? That is understood. Our one query is this
NOW THAT WE ARE UNDER CHRIST, AS OUR LEADER, HOW IS THE DUTY OF KINDNESS TO THE POOR PUT AND ENFORCED?
1. That duty which Moses enjoined as the leader and legislator of Jehovah"s people, our Lord Jesus Christ set on the ground of his own sovereign right, and enforced by his own example. In that wondrous chapter of John"s Gospel, the thirteenth, we are told that, when our Savior had washed his disciples" feet, he told them that he had given them an example that they should do as he had done to them, and also said, "Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master," etc. We cannot suppose that this one act of kindness and condescension was merely meant to be literally followed. It must have been a kind of representative deed, in which our Lord virtually said, "In whatever way you may comfort or soothe a worn and weary brother by ministering to his wants, do not shrink from doing it, even though it may involve many a lowly, self-sacrificing act." Surely this covers the ground indicated in this paragraph, and includes the duty of giving to the poor and helping the needy, whatsoever their need may be.
2. Our Lord regards the poor and needy as his poor: all, generally, because he died for them; some, especially, because he lives in them. Hence, whoever would act towards them so as to show them the power and glory of a living Savior"s sympathy, must let the poor feel through him the warm touch era tender Savior"s love. Our Lord said in his intercessory prayer, "As thou hast sent me into the world, even so have I also sent them into the world." Thus believers are to act in the world in the name and on the behalf of our Lord Jesus Christ, as the friends and benefactors of men.
3. Our Lord reckons a kindness shown to men for his sake, as if it were done to him. Even in the Old Testament we get a thought akin to this. (Isa_63:9) But in the New Testament the truth is more clearly defined (cf. Act_9:4, where it is presented to us in connection with the reverse of kindness) in Mat_25:31 it is shown us more strikingly still. Christ and his people are one; and a kindness done to men, out of love to him, is done to him. Is there not a wondrous touch of nature here? Would not a mother feel a kindness shown to her son, for her sake, as if it were shown to her? If the mother were in England and the son in New Zealand, she would feel the same. And if the son were even base and unworthy, and love did cling to him for the mother"s sake, she could not feel the kindness the less. And we are permitted to take this thought up into the heavenly region, and to read the amazing words, "Inasmuch as ye have done it unto one of the least of these ye have done it unto me.
1. Of so much importance is this kindness to the poor for Christ"s sake to be reckoned by us, that we are to watch for and seize opportunities of doing "good unto all men, specially to them that are of the household of faith;" yea, so laboring, we are even to support the weak, recalling those priceless words which an apostle was mercifully led to save from the peril of unrecorded sayings, "It is more blessed to give than to receive." Whenever and wherever there is presented to us a case of genuine need, there is an opportunity for honoring our Savior which we must not suffer to pass by unimproved.
2. There are New Testament warnings against the neglect of the poor, which are not only not less severe than any in the Old Testaments they are even more so. We may arrange them in three classes, giving one specimen under each.
1Jn_3:17: If a man can knowingly neglect the poor, God"s love isnot in his heart. Where love dwells in the heart, there will be corresponding words on the tongue, and corresponding blessings in the hand.
Jam_2:5-9 Jam_5:1-4: The Apostle James declares that to neglect ordespise the poor is sin against God; and that the cries of oppressed poverty will be heard in heaven.
Mat_25:31-46: Our Lord has explicitly told us that in the dayof judgment, the one test which will be applied to men, and by which their destiny will be decided, will be that of kindness to the poor for his sake! Where that has been, penitence and faith have wrought out in love. Where that has not been, there has been no love, and, consequently, neither faith nor penitent obedience. It is not necessary to be openly wicked and profane, in order to incur rejection by the Great Judge at last. There may have been not a single vice which shocked society or violated outward propriety. Be it so. Even then the absence of the activities of love will be a man"s ruin. He who has not lived to save his brother will not himself be saved. A piety that is known only by negatives will be disowned by our sovereign Lord; while genuine, active, unselfish love, though it may have had but a limited sphere for service, oft shedding a tear that it could do no more, will meet with the holy Master"s loving recognition, and will receive his gracious reward!
Vers. 7-11. Open-handedness.
Having inculcated the forgiveness of a brother"s debts during the sabbatic year, Moses now proceeds to speak of the open-handedness which should precede that year. It might be made a pretext for refusing a poor brother a helping hand that the year was almost on when the debt would be cancelled legally; but to make this a pretext for niggardliness would only betray wickedness of heart. The most beautiful consideration is thus inculcated for the poor; and as "the poor shall never cease out of the land," there will be the call evermore for this open-handed-ness. Now this poor-law regulation is a most beautiful illustration of what God does for us; and something like it will yet supersede the hard-heartedness of our national systems.
I GENEROSITY SHOULD NOT BE TOO CALCULATING IN ITS TURN. Doubtless, often times it receives a noble return, but this should not be too much regarded, lest the speculative spirit mar the motive altogether. Nor again should we harden our hearts under the persuasion that our generosity is misspent, and that we shall never be repaid in any way. God has himself shown us true generosity in making his sun to shine on the evil as well as on the good, and in sending his rain upon the unjust as well as the just. And hence we are exhorted to "lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil". (Luk_6:35) There is something noble in an uncalculating generosity.
II IT IS THE NEED OF THE POOR BROTHER WHICH WE ARE BOUND TO SUPPLY. That is, we are asked to supply him not with the luxuries or comforts of life, as if to these he had a right; but with his needs. The open-handedness will be considerate so far as not to encourage unworthy dependence. The brother will be helped in a brotherly way enabled to help himself, and having his needs only supplied. This principle has been urged in connection with our national poor-law system. If it is lost sight of, then a premium is paid to idleness, and the "ne"er-do-wells" become the favorites of fortune. Our Father in heaven acts in the same wholesome fashion. "He supplies all our need according to his riches in glory by Christ Jesus." He supplies us with salvation because we cannot save ourselves; he supplies us with what enables us to help ourselves. He could keep the whole world in idleness, "ladies and gentlemen at large," but he prefers to keep the whole world in work. Our reliance on God is for our need.
III OPEN-HANDEDNESS FOR GOD"S SAKE IS SURE OF ITS REWARD, "The liberal soul shall be made fat." "He that watereth others shall be watered also himself." "There is that scattereth and yet increaseth." In this way the Lord showeth in both dispensations how "he loveth a cheerful giver." When a religious man, acting on principle, lives an openhanded life, he has the finest business stimulus. He works that he may have the more to give, and thus be the more God-like. There is nothing so hallows business in all its ramifications as this desire to be able to help those in need.
IV IT IS A SOLEMN THOUGHT THAT THE POOR ARE NEVER TO CEASE OUT OF THE LAND IN THE PRESENT DISPENSATION. The unequal distribution of wealth, the improvident habits of many, and the pressure of population upon subsistence seem destined to keep the poor always with us. And in consequence our Savior stepped out of his rich condition in the bosom and home of the Father and became poor, that he might call every poor man a brother, and leave the poor his legatees after his departure. We need the spectacle of poverty to move our hard hearts to the generosity required. Were abundance the rule, and no human being wanted bread, the selfishness of the race would know no bounds. But the poor ones call for the sympathy which Jesus so abundantly deserves, and we can now sell our spikenard and give to them with all the careful calculation which a Judas once desired. (Joh 12:l-8)
Let our help to others be systematic, because conscientious, and then shall it prove a perennial rill, benefiting the lives of many as it wends its way down the vale of years to the ocean that engulfs us all. R.M.E.
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 v12 Remember that thou wast a bondman.
Deu_15:12-18
Remember that thou wast a bondman.
Read full note →
Remember
In an autobiography of William Jay we read that on one occasion he called to see the famous Mr. John Newton at Olney, and he observed that over the desk at which he was accustomed to compose his sermons he had written up in very large letters the following words: Remember that thou wast a bondman in the land of Egypt, and the Lord thy God redeemed thee. To my mind this story invests the text with considerable interest; it was most fitting that such a remarkable convert as he should dwell upon such a theme, and place such a text conspicuously before his own eyes. Might it not with great propriety be placed in a similar position by each one of us? Mr. Newton lived and acted under the influence of the memory which the text commands, as was seen that very morning in his conversation with Mr. Jay. Sir, said Mr. Newton, I am glad to see you, for I have a letter just come from Bath, and you can perhaps assist me in the answer to it. Do you know anything of So-and-so (mentioning the name)? Mr. Jay replied that the man was an awful character, had once been a hearer of the Gospel, but had become a leader in every vice. But, sir, said Mr. Newton, he writes very penitently; and who can tell. Perhaps a change may have come over him. Well, said Mr. Jay, I can only say that if ever he should be converted I should despair of no one. And I, said Mr. Newton, never have despaired of anybody since I was converted myself. So, you see, as he thought of this poor sinner at Bath he was remembering that he also was a bondman in the land of Egypt, and the Lord his God had redeemed him; and why should not the same redemption reach even to this notorious transgressor and save him? The memory of his own gracious change of heart and life gave him tenderness in dealing with the erring, and hopefulness with regard to their restoration.
I. First let us consider our bondage. It was exceedingly like the bondage of the children of Israel in Egypt.
1. First, when we were unregenerate, and sold under sin, we were enslaved to a mighty power against which we could not contend. If man had been capable of his own redemption there would never have descended from heaven the Divine Redeemer; but because the bondage was all too dire for man to set himself free, therefore the eternal Son of God came hither that He might save His people from their sins. The prince of the power of the air, the spirit that now worketh in the children of disobedience, held us beneath his iron sway, and sin exercised a tyrannical dominion over us, from which we could not break.
2. Our slavery had so degraded us that we had no heart to desire an escape. One of the worst points of slavery is, that it frequently degrades men into contentment with their condition. That would be thought by some to be a benefit, but it is a giant evil, for a man has no right to be satisfied in slavery. Such contentment is an ensign of debased manhood.
3. Remember, again, that you were in a bondage similar to that of Egypt, for while in that condition you toiled hard and found that all the service wherein Satan made you to serve was with rigour. The Israelites built treasure cities for Pharaoh, and they are supposed to have erected some of the pyramids; but their wage was very small, and their taskmasters were brutal. Could not many a sinner tell of horrible nights and woeful mornings, when under the power of his passions? Who hath woe? who hath redness of the eyes? who is filled with dread of death? who flees when no man pursueth? Of all tyrants, sin and Satan are the most cruel. If men were but in their senses, drunkenness, gambling, gluttony, wantonness, and many other vices would be rather punishments than pleasures, and yet they abide in them.
4. There was a time when, in addition to our hard toil, our bondage brought us misery. Do you not remember when you dared not think a days conduct over for the life of you? I recollect also when a sense of sin came over me; and then, indeed, my life was made bitter with hard bondage.
5. All this while our enemy was aiming at our destruction. This was what Pharaoh was driving at with Israel; he intended to cut off the nation by severe tasks, or at least to reduce its strength. As his first policy did not succeed, he set about to destroy the male children; and even so Satan, when he has men under his power, labours by all means utterly to destroy them; for nothing short of this will satisfy him. Every hopeful thought he would drown in the river of despair, lest by any means the man should shake off his yoke. The total overthrow of the soul of man is the aim of the great enemy. What a mercy to have been redeemed out of the hand of the enemy!
6. And like Israel in Egypt, we were in the hands of a power that would not let us go, Your sins captivated you. Then came the reading of the Scriptures, or a mothers exhortation, or another earnest sermon, and again the voice was heard, Thus saith the Lord, let My people go You began to feel uneasy in your condition, and to venture somewhat into the border country, but you could not escape, the iron had entered into your soul, your heart was captive. Blessed was the day when the strong man armed that kept you as a man keeps his house was overcome by a stronger than he and cast out forever. Then Jesus took possession of your nature, never to leave it, but to hold His tenancy world without end. We were bondmen in Egypt, but the Lord our God redeemed us, and let His name be praised.
II. The blessed fact of our redemption: The Lord thy God redeemed thee. Here again there is a parallel.
1. He redeemed us first by price. Israel in Egypt was an unransomed nation. God claimed of that nation the firstborn to be His. That portion had been His claim from the first, and the law was afterwards carried out by the setting apart of the Levitical tribe to take the place of the firstborn; but Israel in Egypt had never set apart its firstborn at all, and was therefore an unredeemed people. How was all that indebtedness to be made up? The nation must be redeemed by a price, and that price was set forth by the symbol of a lamb which was killed, and roasted, and eaten, while the blood was smeared upon the lintel and the two side posts. You and I have been redeemed with blood (Rev_5:9; 1Pe_1:18).
2. But there would not have been a coming out of Egypt unless there had been a display of power as well as a payment of price, for with a high hand and an outstretched arm the Lord brought forth His people. Greater than Moses rod was Christs pierced hand. Our tyrant hath no more power to hold us in chains, for Christ hath vanquished him forever.
3. Another form of redemption was also seen by Israel, namely, in the power exerted over themselves. I think sufficient stress has never been laid upon this. That they should have been willing to come out of Egypt was no small thing,--universally willing, so that not a single person remained behind. Marvellous display of power this; and so we will tell it to the praise of God this day, that He made us willing to come out of the Egypt of our sin to which we were rooted; and making us willing, He made us able too; the power of the Spirit came upon us and the might of His grace overshadowed us, and we did arise and come to our Father. Let grace have all the glory. Shall I need to press upon you, then, to let your minds fly back to the time when you realised your redemption, and came up out of the land of Egypt?
(1) It was Divine interposition. The Lord thy God redeemed thee.
(2) And it was personally experienced, for The Lord thy God redeemed thee. It was a matter of clear consciousness to your own soul. Thou wast a bondman; thou didst know it and feel it: the Lord thy Cod redeemed thee, and thou didst know it and feel that also.
III. The influence which this double memory ought to have upon you.
1. We should naturally conclude, without any reference to Scripture, that if a Christian man kept always in mind his former and his present state it would render him humble. Thou wouldst have been in hell now if it had not been for sovereign grace; or if not there, perhaps thou wouldst have been among drunkards and swearers, and lewd men and women, or at least among the proud, self-righteous Pharisees. When thou art honoured of the Lord and happy in the full assurance of faith, still remember that thou wast a bondman, and walk humbly with thy God.
2. In the next place, be grateful. If you have not all the temporal mercies that you would desire, yet you have received the choicest of all mercies, liberty through Jesus Christ, therefore be cheerful, happy, and thankful.
3. Being grateful, be patient too. If you are suffering, or if sometimes your spirits are cast down, or if you are poor and despised, yet say to yourself, Why should I complain? My lot may seem hard, yet it is nothing in comparison with what it would have been if I had been left a prisoner in the land of Egypt. Thank God, I am no longer in bondage to my sins.
4. Next, be hopeful. What may you not yet become? It doth not yet appear what we shall be. You were a bondman, but grace has set you free. Who knows what the Lord may yet make of you?
5. Then be zealous. Here earnestness should find both fire and fuel; we were bondmen, but the Lord has redeemed us. What, then, can be too hard for us to undertake for His sake? John Newton persisted in preaching even when he was really incapable of it, for he said, What, shall the old African blasphemer leave off preaching Jesus Christ while there is breath in his body? No, never. He felt that he must continue to bear testimony, for our text was always before him, Remember that thou wast a bondman in the land of Egypt, and the Lord thy God redeemed thee.
6. But now follow me while I show you the Lords own use of this remembrance; and the first text I shall quote will be found in chap. 5:14. You were a bondman. What would you have given for rest then? Now that the Lord has given you this hallowed day of rest, guard it sacredly. Rest in the Lord Jesus yourself, but endeavour to bring all your family into the same peace, that thy manservant and thy maidservant may rest as well as thou. In chap.
7. we have another use of this remembrance. Here the chosen people are commanded to keep separate from the nations. They were not to intermarry with the Canaanites, nor make alliances with them. Israel was to be separated, even as Moses said, thou art a holy people unto the Lord thy God. And the reason he gives in the eighth verse is this: the Lord redeemed thee out of the house of bondmen. Ah, if we are redeemed from among men, then as the specially blood-bought ones we are under solemn obligations to come out from the world and to be separate from it. In the eighth chapter redemption is used as an argument for obedience, and they are exhorted not to forget the laws and statutes of the Lord, and above all warned lest in the midst of prosperity their heart should be lifted up so as to forget the Lord their God, who brought them forth out of the land of Egypt, from the house of bondage. The same argument runs through the eleventh chapter, and is a very clear one. We ought to render glad obedience to Him who has wrought us so great a deliverance. We find in the thirteenth chapter that the redemption from bondage is used as an argument for loyal attachment to the one and only God. Our own text is set in the following connection. If a man entered into forced servitude, or came under any bonds to his fellow man among the Jews, he could only be so held for six years, and on the seventh he was to go free. The Lords people should be considerate of those who are in their employment. The recollection of their own bondage should make them tender and kind to those who are in subservience to themselves, and never should a Christian man be ungenerous, illiberal, severe, churlish with his servant, or with any who are dependent upon him. There should be in a man redeemed with the blood of Christ something like nobility of soul and benevolence to his fellow men, and so even this stern book of law teaches us. I remind you that they were bound to keep the Passover because of their deliverance from Egypt as we find in the sixteenth chapter at the first verse. So let us also take heed unto ourselves that we keep all the statutes and ordinances of the Lord blamelessly. Let us keep the ordinances as they were delivered unto us, and neither alter nor misplace them. Again, in the sixteenth chapter, verses 10 to 12, you have the great redemption used as an argument for liberality towards the cause of God: they were to give unto the Lord rejoicingly of that which the Lord had given to them. Every man shall give as he is able, according to the blessing of the Lord thy God which He hath given thee; and that because of the twelfth verse, Thou shalt remember that thou wast a bondman in Egypt: and thou shalt observe and do these statutes. In the twenty-sixth chapter the same teaching is reduced to a set form, for they were there commanded to bring each one a basket of first fruits and offer it unto the Lord, saying, The Lord brought us forth out of Egypt, etc. Last of all, in the twenty-fourth chapter there remains one more lesson. We are there exhorted to be careful concerning the fatherless and the widow (Deu_24:17). A generous spirit was to be exhibited towards the poor. Be ye thoughtful of all your fellow men. You that have been redeemed with price, be ye tender-hearted, full of compassion, putting on bowels of mercy. In spiritual things take care that you never rake the corners of your fields. Do not rob the Gospel of its sweetness. (C. H. Spurgeon.)
The release of bond-servants
In this ordinance we may see--
I. An encouraging emblem. It represents--
1. The redemption which God vouchsafes to His people.
2. The mercy which He exercises towards His redeemed.
II. An instructive lesson. We are to regard Gods mercies as--
1. A pattern for our imitation.
2. A notice for our exertion. (C. Simeon, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v15 See note, (See Scofield "Exo 14:30").
redeemed
See note, (See Scofield "Exo 14:30").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — 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.
Read full note →
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 vv7, 9, 11, 12, 15 If there is a poor man
If there is a poor man
Here "man" means a person in general. AT: "If there is a poor person"
Read full note →
one of your brothers
"one of your fellow Israelites"
within any of your gates
Here "gates" represents the entire city or town. AT: "within any of your towns" (See: Synecdoche)
you must not harden your heart
Being stubborn is spoken of as if the person hardened their heart. AT: "you must not be stubborn" (See: Metaphor)
nor shut your hand from your poor brother
A person who refuses to provide for a poor person is spoken of as if he were shutting his hand so that the poor person cannot get anything from him. AT: "nor refuse to help your fellow Israelite who is poor" (See: Metaphor)
but you must surely open your hand to him
A person who helps a poor person is spoken of as if he were opening his hand to him. AT: "but you must surely help him" (See: Metaphor)
translationWords
brother
gate
hard
heart
hand
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 vv11–12 15:11 The reality that there will always be some…
15:11 The reality that there will always be some . . . who are poor in a fallen world is no excuse for indifference to their plight. Instead, it should emphasize the need for the rich to contribute to the well-being of the poor (Matt 26:6-13).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.