Leviticus 25:35
Now if your countryman becomes destitute and cannot support himself among you, you are to help him like a foreigner or temporary resident, so that he can continue to live among you.
Jewish BenevolenceLeviticus 25:35
A Sabbath of Rest unto the LandW. H. Jellie.Leviticus 25:2-55
Deliverance from SinHoward James.Leviticus 25:2-55
Freedom Through ChristT. De Witt Talmage.Leviticus 25:2-55
Jubilee GladnessJ. Cairns.Leviticus 25:2-55
Land Laws Among Other NationsM. M. Kalisch, Ph. D.Leviticus 25:2-55
Land TenureT. T. Munger.Leviticus 25:2-55
Laws of Trade-WagesHom. ReviewLeviticus 25:2-55
Lessons from the Sabbatical YearF. W. Brown.Leviticus 25:2-55
Liberty Through ChristRichard Newton, D. D.Leviticus 25:2-55
Man Need not Despair of -ProvidenceBp. Babington.Leviticus 25:2-55
Practical Reliance Upon GodIndian Witness.Leviticus 25:2-55
Released from DebtChristian AgeLeviticus 25:2-55
Results of Jubilee YearT. Guthrie, D. D.Leviticus 25:2-55
Sojourners with GodHomilistLeviticus 25:2-55
The Hebrew System of Land TenureR. Reid.Leviticus 25:2-55
The Joyful SoundC. S. Robinson, D. D.Leviticus 25:2-55
The JubileeHomilistLeviticus 25:2-55
The JubileeHomilistLeviticus 25:2-55
The Jubilee a Type of the GospelWm. Sleigh.Leviticus 25:2-55
The Jubilee Year: its Fourfold SignificanceW. H. Jellie.Leviticus 25:2-55
The Oppressor Rebuked and the Oppression RemovedC. F. S. Money, M. A.Leviticus 25:2-55
The Purpose of the Sabbatical YearM. M. Kalisch, Ph. D.Leviticus 25:2-55
The Resemblance Between the Year of Jubilee and the GospelT. B. Baker.Leviticus 25:2-55
The Sabbath of the FieldsH. Macmillan, D. D.Leviticus 25:2-55
The Sabbatic Year and JubileeJ. A. Seiss, D. D.Leviticus 25:2-55
The Sinner's Chains are Self ForgedPreacher's Lantern.Leviticus 25:2-55
The Year of JubileeA. G. Brown.Leviticus 25:2-55
The Year of JubileeA. H. Currier.Leviticus 25:2-55
The Year of JubileeWalter Roberts, M. A.Leviticus 25:2-55
The Year of JubileeD. C. Hughes, M. A.Leviticus 25:2-55
The Year of JubileeT. Binney.Leviticus 25:2-55
The Year SabbathDr. Ide.Leviticus 25:2-55
What Shall We Eat the Seventh Year?A. G. Brown.Leviticus 25:2-55
The JubileeR.M. Edgar Leviticus 25:8-55
Year of JubileeW. Clarkson Leviticus 25:8-55
Year of Jubilee: Ii. the World's RedemptionW. Clarkson Leviticus 25:8-55
Year of Jubilee: Iii. the Blessed KingdomW. Clarkson Leviticus 25:8-55
Justice and MercyJ.A. Macdonald Leviticus 25:35-55
The Law of Personal ServitudeR.A. Redford Leviticus 25:35-55
The equity of the Mosaic laws has striking illustrations in the words now under review. We see it -


1. Their necessities are to be relieved.

(1) Though they be strangers. The stranger "with" the Hebrew, and so, subject to his law, is recognized as a brother (see verses 35, 36).

(2) Usury is not to be taken from the poor. "That thy brother may live." Rights of property must not override those of existence (Matthew 6:25). "That thy brother may live with thee." The hands of the poor are as necessary to the rich as is the wealth of the rich to the poor.

2. The reasons for mercy are edifying.

(1) "I am the Lord your God." I stand in covenant relationship to you. I have a right to require this of thee.

(2) I "brought thee out of the land of Egypt." The remembrance of thy miseries in Egypt should influence thee to consider those of the poor stranger by thee.

(3) I "gave you the land of Canaan." Gratitude to me should move thee. I can yet more gloriously reward thy mercy in giving thee inheritance in the heavenly Canaan.


1. The Hebrew must show it.

(1) Not to his brother only, but also towards the stranger.

(2) Yet there is a difference. The Hebrew slave goes out in the jubilee; but the power of a Hebrew master over the stranger is not then removed. This law prefigured the dominion which the righteous will have over the wicked in the morning, viz. of the resurrection (see Psalm 49:14).

(3) The stranger, by becoming a proselyte, might claim the privilege of the Hebrew. So may the wicked, by repentance towards God and faith in the Lord Jesus, become a Christian, and enjoy the privileges of the righteous.

2. The stranger must show it.

(1) The stranger is presumed to be not so merciful as the Hebrew. Privileges of grace should make men generous.

(2) The cruelty of the wicked must be restrained by the laws of the good.


1. The rate of wages is an element. The principles of hired service should be remembered by masters in the treatment of slaves.

2. This rate was then multiplied into the years prospective to the jubilee.

(1) This determination of the rate was in favour of the slave; for if the law had not settled it, then it must be settled by agreement, in which case the master would be in a position to drive a hard bargain to the prejudice of the slave. Law should, for the same reason, control the claims of landlords where they prejudice the rights of their tenantry.

(2) In this law there is equity also with respect to the master. Any difference in the value to him of a slave over that of a hired servant is compensated in the risk of life, in which, after the redemption, he has now no pecuniary concern.


1. The country house returned to the owner of the land.

(1) This house is presumed to be simply a residence. The inconvenience of removal of residence is not formidable.

(2) To a Christian the removal of residence from this world should not be formidable.

2. The house in the walled city did not so return.

(1) Such a house may be presumed to be a place of business. In this case, establishment in a locality is often of great importance. Landlords should consider the interests of their tenants as well as their own.

(2) But within the first twelve months after the sale of a house in a walled city, the owner bad a power of redemption. This was before the business could be said to be established. It gave the seller an opportunity to repent of a bargain which may have been forced upon him by the pressure of a temporary necessity.

(3) What a mercy that the sinner has space for repentance! - J.A.M.

And if thy brother be waxen poor.
Mr. William Gilbert, describing in Good Words the cases of mendicancy which he saw appear before the Jewish Board of Guardians, tells of a Prussian Jew, quite blind, who was led into the room by a child of one of the lodgers of the house he lived in. He informed the Board that he had been some weeks in England, and was utterly destitute. On being asked how he had contrived to live, he replied that the poor Jews in Petticoat Lane had made a subscription for him, and he had received about eight shillings a week from the pence they had subscribed.

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