11 For there will never be a time when there are no poor in the land; and so I give orders to you, Let your hand be open to your countrymen, to those who are poor and in need in your land.
For the poor you have ever with you, but me you have not for ever.
The poor you have ever with you, and whenever you have the desire you may do them good: but me you have not for ever.
But let your hand be open to give him the use of whatever he is in need of.
The man of wealth and the poor man come face to face: the Lord is the maker of them all.
Give what property you have in exchange for money, and give the money to the poor; make for yourselves money-bags which will not get old, wealth stored up in heaven which will be yours for ever, where thieves will not come nor worms put it to destruction.
And exchanging their goods and property for money, they made division of it among them all, as they had need.
And all those who were of the faith were one in heart and soul: and not one of them said that any of the things which he had was his property only; but they had all things in common. And with great power the Apostles gave witness of the coming back of the Lord Jesus from the dead; and grace was on them all. And no one among them was in need; for everyone who had land or houses, exchanging them for money, took the price of them, And put it at the feet of the Apostles for distribution to everyone as he had need.
And one of them, named Agabus, said publicly through the Spirit that there would be serious need of food all over the earth: which came about in the time of Claudius. And the disciples, everyone as he was able, made a decision to send help to the brothers living in Judaea: Which they did, sending it to the rulers of the church by the hand of Barnabas and Saul.
How while they were undergoing every sort of trouble, and were in the greatest need, they took all the greater joy in being able to give freely to the needs of others. For I give them witness, that as they were able, and even more than they were able, they gave from the impulse of their hearts, Seriously requesting us that they might have a part in this grace of being servants to the needs of the saints: And going even farther than our hope, they first gave themselves to the Lord and to us after the purpose of God. So that we made a request to Titus that, as he had made a start before, so he might make this grace complete in you. And that as you are full of every good thing, of faith, of the word, of knowledge, of a ready mind, and of love to us, so you may be full of this grace in the same way. I am not giving you an order, but using the ready mind of others as a test of the quality of your love. For you see the grace of our Lord Jesus Christ, how though he had wealth, he became poor on your account, so that through his need you might have wealth.
In this we see what love is, because he gave his life for us; and it is right for us to give our lives for the brothers. But if a man has this world's goods, and sees that his brother is in need, and keeps his heart shut against his brother, how is it possible for the love of God to be in him? My little children, do not let our love be in word and in tongue, but let it be in act and in good faith.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Deuteronomy 15
Commentary on Deuteronomy 15 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 15
De 15:1-11. The Seventh Year, a Year of Release for the Poor.
1. At the end of every seven years—during the last of the seven, that is, the sabbatical year (Ex 21:2; 23:11; Le 25:4; Jer 34:14).
2. 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.
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.
3. Of a foreigner thou mayest exact it again—Admission to all the religious privileges of the Israelites was freely granted to heathen proselytes, though this spiritual incorporation did not always imply an equal participation of civil rights and privileges (Le 25:44; Jer 34:14; compare 1Ch 22:2; 2Ch 2:17).
4. Save when there shall be no poor man among you—Apparently a qualifying clause added to limit the application of the foregoing statement [De 15:3]; so that "the brother" to be released pointed to a poor borrower, whereas it is implied that if he were rich, the restoration of the loan might be demanded even during that year. But the words may properly be rendered (as on the Margin) to the end, in order that there may be no poor among you—that is, that none be reduced to inconvenient straits and poverty by unseasonable exaction of debts at a time when there was no labor and no produce, and that all may enjoy comfort and prosperity, which will be the case through the special blessing of God on the land, provided they are obedient.
7-11. 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 (Ro 12:8; 2Co 9:7).
11. For the poor shall never cease out of the land—Although every Israelite on the conquest of Canaan became the owner of property, yet in the providence of God who foresaw the event, it was permitted, partly as a punishment of disobedience and partly for the exercise of benevolent and charitable feelings, that "the poor should never cease out of the land."
De 15:12-19. Hebrew Servants' Freedom.
12. if thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee—The last extremity of an insolvent debtor, when his house or land was not sufficient to cancel his debt, was to be sold as a slave with his family (Le 25:39; 2Ki 4:1; Ne 5:1-13; Job 24:9; Mt 18:25). The term of servitude could not last beyond six years. They obtained their freedom either after six years from the time of their sale or before the end of the seventh year. At the year of jubilee, such slaves were emancipated even if their six years of service were not completed [see on Le 25:39].
13-15. thou shalt not let him go away empty—A seasonable and wise provision for enabling a poor unfortunate to regain his original status in society, and the motive urged for his kindness and humanity to the Hebrew slave was the remembrance that the whole nation was once a degraded and persecuted band of helots in Egypt. Thus, kindness towards their slaves, unparalleled elsewhere in those days, was inculcated by the Mosaic law; and in all their conduct towards persons in that reduced condition, leniency and gentleness were enforced by an appeal which no Israelite could resist.
16, 17. if he say unto thee, I will not go away from thee—If they declined to avail themselves of the privilege of release and chose to remain with their master, then by a peculiar form of ceremony they became a party to the transaction, voluntarily sold themselves to their employer, and continued in his service till death.
18. he hath been worth a double hired servant to thee—that is, he is entitled to double wages because his service was more advantageous to you, being both without wages and for a length of time, whereas hired servants were engaged yearly (Le 25:53), or at most for three years (Isa 16:14).
19. All the firstling males of thy herd and of thy flock thou shalt sanctify unto the Lord thy God—[See on Ex 13:2]; see Ex 22:30).
thou shalt do not work with the firstling of thy bullock—that is, the second firstlings (see De 12:17, 18; 14:23).