11 For the poor will never cease out of the land: therefore I command you, saying, You shall surely open your hand to your brother, to your needy, and to your poor, in your land.
For you always have the poor with you; but you don't always have me.
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.
but you shall surely open your hand to him, and shall surely lend him sufficient for his need [in that] which he wants.
The rich and the poor have this in common: Yahweh is the maker of them all.
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 doesn't fail, where no thief approaches, neither moth destroys.
They sold their possessions and goods, and distributed them to all, according as anyone had need.
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 his own, but they had all things in common. With great power, the apostles gave their testimony of the resurrection of the Lord Jesus. Great grace was on them all. For neither was there among them any who lacked, for as many as were owners of lands or houses sold them, and brought the proceeds of the things that were sold, and laid them at the apostles' feet, and distribution was made to each, according as anyone had need.
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 in the days of Claudius. As any of the disciples had plenty, each determined to send relief to the brothers who lived in Judea; which they also did, sending it to the elders by the hands of Barnabas and Saul.
how that in much proof of affliction the abundance of their joy and their deep poverty abounded to the riches of their liberality. For according to their power, I testify, yes and beyond their power, they gave of their own accord, begging us with much entreaty to receive this grace and the fellowship in the service to the saints. This was not as we had hoped, but first they gave their own selves to the Lord, and to us through the will of God. So we urged Titus, that as he made a beginning before, so he would also complete in you this grace. But as you abound in everything, in faith, utterance, knowledge, all earnestness, and in your love to us, see that you also abound in this grace. I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love. For you know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that you through his poverty might become rich.
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 world's goods, and sees his brother in need, and closes his heart of compassion against him, how does the love of God remain in him? My little children, let's not love in word only, neither with the tongue only, but in deed and truth.
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).