35 And if thy brother grow poor, and he be fallen into decay beside thee, then thou shalt relieve him, [be he] stranger or sojourner, that he may live beside thee.
If there be amongst you a poor man, any one of thy brethren in one of thy gates, in thy land which Jehovah thy God giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy brother in need; but thou shalt open thy hand bountifully unto him, and shalt certainly lend him on pledge what is sufficient for his need, [in that] which he lacketh.
But whoso may have the world's substance, and see his brother having need, and shut up his bowels from him, how abides the love of God in him?
But love your enemies, and do good, and lend, hoping for nothing in return, and your reward shall be great, and ye shall be sons of [the] Highest; for *he* is good to the unthankful and wicked.
He that oppresseth the poor reproacheth his Maker; but he that honoureth Him is gracious to the needy.
It is well with the man that is gracious and lendeth; he will sustain his cause in judgment.
{To the chief Musician. A Psalm of David.} Blessed is he that understandeth the poor: Jehovah will deliver him in the day of evil.
For ye know the grace of our Lord Jesus Christ, that for your sakes he, being rich, became poor, in order that *ye* by *his* poverty might be enriched.
Hear, my beloved brethren: Has not God chosen the poor as to the world, rich in faith, and heirs of the kingdom, which he has promised to them that love him? But *ye* have despised the poor [man]. Do not the rich oppress you, and [do not] *they* drag you before [the] tribunals?
only that we should remember the poor, which same thing also I was diligent to do.
Because the ministration of this service is not only filling up the measure of what is lacking to the saints, but also abounding by many thanksgivings to God; they glorifying God through the proof of this ministration, by reason of your subjection, by profession, to the glad tidings of the Christ, and your free-hearted liberality in communicating towards them and towards all; and in their supplication for you, full of ardent desire for you, on account of the exceeding grace of God [which is] upon you. Thanks [be] to God for his unspeakable free gift.
And the stranger thou shalt not oppress; for ye know the spirit of the stranger, for ye have been strangers in the land of Egypt.
If therefore thine enemy should hunger, feed him; if he should thirst, give him drink; for, so doing, thou shalt heap coals of fire upon his head.
distributing to the necessities of the saints; given to hospitality.
for ye have the poor always with you, but me ye have not always.
for I hungered, and ye gave me to eat; I thirsted, and ye gave me to drink; I was a stranger, and ye took me in;
He that is gracious to the poor lendeth unto Jehovah; and what he hath bestowed will he repay unto him.
He that is poor is hated even of his own neighbour; but the rich hath many friends. He that despiseth his neighbour sinneth; but he that is gracious to the afflicted, happy is he.
Thou shalt not oppress a hired servant [who is] poor and needy of thy brethren, or of thy sojourners who are in thy land within thy gates: on his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and his soul yearneth after it; lest he cry against thee to Jehovah, and it be a sin in thee.
If thy brother grow poor, and sell of his possession, then shall his redeemer, his nearest relation, come and redeem that which his brother sold.
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Leviticus 25
Commentary on Leviticus 25 Matthew Henry Commentary
Chapter 25
The law of this chapter concerns the lands and estates of the Israelites in Canaan, the occupying and transferring of which were to be under the divine direction, as well as the management of religious worship; for, as the tabernacle was a holy house, so Canaan was a holy land; and upon that account, as much as any thing, it was the glory of all lands. In token of a peculiar title which God had to this land, and a right to dispose of it, he appointed,
Lev 25:1-7
The law of Moses laid a great deal of stress upon the sabbath, the sanctification of which was the earliest and most ancient of all divine institutions, designed for the keeping up of the knowledge and worship of the Creator among men; that law not only revived the observance of the weekly sabbath, but, for the further advancement of the honour of them, added the institution of a sabbatical year: In the seventh year shall be a sabbath of rest unto the land, v. 4. And hence the Jews collect that vulgar tradition that after the world has stood six thousand years (a thousand years being to God as one day) it shall cease, and the eternal sabbath shall succeed-a weak foundation on which to build the fixing of that day and hour which it is God's prerogative to know. This sabbatical year began in September, at the end of harvest, the seventh month of their ecclesiastical year: and the law was,
Lev 25:8-22
Here is,
Lev 25:23-38
Here is,
Lev 25:39-55
We have here the laws concerning servitude, designed to preserve the honour of the Jewish nation as a free people, and rescued by a divine power out of the house of bondage, into the glorious liberty of God's sons, his first-born. Now the law is,