Now if your countryman becomes destitute and cannot support himself among you, then you are to help him as you would a foreigner or stranger, so that he can continue to live among you. Now if your brotherThe term "brother" in this context extends beyond biological relations to encompass fellow Israelites, emphasizing the communal and covenantal nature of the Israelite society. The Hebrew word used here is "אָח" (ach), which signifies a close kinship bond. This reflects the broader biblical principle of loving one's neighbor and the importance of community solidarity. becomes destitute
The Hebrew root for "destitute" is "מוּךְ" (mukh), which means to become poor or impoverished. This word choice highlights the vulnerability and need for compassion within the community. It underscores the reality that anyone can fall into hardship, and it is the responsibility of the community to provide support. and cannot support himself
This phrase indicates a situation where an individual is unable to sustain their basic needs. The Hebrew context suggests a loss of means or resources, pointing to the importance of economic justice and the provision of aid to those in need. It calls for a proactive response from the community to prevent further decline. among you
The phrase "among you" emphasizes the presence and integration of the individual within the community. It serves as a reminder that the community is interconnected, and the well-being of one affects the whole. This reflects the biblical principle of mutual responsibility and care. you are to help him
The directive "you are to help him" is a command, not a suggestion, indicating the moral obligation to assist those in need. The Hebrew verb "חָזַק" (chazaq) implies strengthening or supporting, suggesting that the aid provided should empower the individual to regain stability and dignity. as you would a foreigner or stranger
This comparison to a "foreigner or stranger" (Hebrew: "גֵּר" ger) is significant, as it highlights the inclusive nature of God's law. The Israelites were reminded of their own history as strangers in Egypt, fostering empathy and equitable treatment for all, regardless of their status. so that he can continue to live
The purpose of the assistance is to ensure that the individual can "continue to live" within the community. This phrase underscores the value of life and the importance of sustaining it through communal support. It reflects the biblical theme of life preservation and the sanctity of human dignity. among you
Reiterating the phrase "among you" at the end of the verse reinforces the idea of community and belonging. It serves as a bookend to the verse, emphasizing that the goal of assistance is not just survival, but continued integration and participation in the life of the community. This reflects the biblical vision of a society where all members are valued and supported. Persons / Places / Events 1. The IsraelitesThe original audience of the Levitical laws, including the instructions in Leviticus 25, were the Israelites, God's chosen people, who were to live according to His commandments. 2. The Destitute BrotherThis refers to any fellow Israelite who has fallen into poverty and is unable to sustain himself, highlighting the community's responsibility to care for one another. 3. Foreigners and StrangersThese were non-Israelites living among the Israelites, who were also to be treated with kindness and support, reflecting God's inclusive care. 4. The Promised LandThe context of these laws is the land of Canaan, which God promised to the Israelites, where they were to live out His commandments. 5. MosesThe prophet through whom God delivered the laws and commandments to the Israelites, including the instructions in Leviticus. Teaching Points Community ResponsibilityThe passage emphasizes the importance of community support and responsibility. As believers, we are called to care for those in our community who are struggling, reflecting God's love and provision. Equality and DignityTreating a destitute brother as a foreigner or stranger underscores the equality and dignity of all individuals, regardless of their status. This teaches us to value and respect every person as made in the image of God. Practical CompassionThe instruction to support those in need is a call to practical compassion. It challenges us to move beyond words to tangible actions that provide real help and support. Reflecting God's CharacterBy caring for the destitute, we reflect God's character of mercy, kindness, and provision. Our actions should mirror God's heart for the vulnerable and marginalized. Sustainability and EmpowermentThe goal of supporting the destitute is to enable them to continue living among the community. This teaches us to focus on sustainable solutions that empower individuals rather than temporary fixes. Bible Study Questions 1. How does the instruction in Leviticus 25:35 challenge our current approach to helping those in need within our community? 2. In what ways can we apply the principle of treating the destitute as foreigners or strangers in our modern context? 3. How do the teachings in Deuteronomy 15:7-11 and James 2:14-17 complement the message of Leviticus 25:35? 4. What are some practical steps we can take to ensure that our support for those in need is sustainable and empowering? 5. How does reflecting on God's character of mercy and provision influence our actions towards the vulnerable and marginalized in society? Connections to Other Scriptures Deuteronomy 15:7-11This passage expands on the theme of generosity and care for the poor, emphasizing the importance of open-handedness towards those in need. Matthew 25:35-40Jesus teaches about caring for the "least of these," which echoes the principles found in Leviticus 25:35, highlighting the importance of compassion and support for those in need. James 2:14-17This passage discusses faith and works, emphasizing that true faith is demonstrated through actions, such as helping those in need, aligning with the call to support the destitute brother. | Jewish Benevolence | | Leviticus 25:35 | | A Sabbath of Rest unto the Land | W. H. Jellie. | Leviticus 25:2-55 | | Deliverance from Sin | Howard James. | Leviticus 25:2-55 | | Freedom Through Christ | T. De Witt Talmage. | Leviticus 25:2-55 | | Jubilee Gladness | J. Cairns. | Leviticus 25:2-55 | | Land Laws Among Other Nations | M. M. Kalisch, Ph. D. | Leviticus 25:2-55 | | Land Tenure | T. T. Munger. | Leviticus 25:2-55 | | Laws of Trade-Wages | Hom. Review | Leviticus 25:2-55 | | Lessons from the Sabbatical Year | F. W. Brown. | Leviticus 25:2-55 | | Liberty Through Christ | Richard Newton, D. D. | Leviticus 25:2-55 | | Man Need not Despair of -Providence | Bp. Babington. | Leviticus 25:2-55 | | Practical Reliance Upon God | Indian Witness. | Leviticus 25:2-55 | | Released from Debt | Christian Age | Leviticus 25:2-55 | | Results of Jubilee Year | T. Guthrie, D. D. | Leviticus 25:2-55 | | Sojourners with God | Homilist | Leviticus 25:2-55 | | The Hebrew System of Land Tenure | R. Reid. | Leviticus 25:2-55 | | The Joyful Sound | C. S. Robinson, D. D. | Leviticus 25:2-55 | | The Jubilee | Homilist | Leviticus 25:2-55 | | The Jubilee | Homilist | Leviticus 25:2-55 | | The Jubilee a Type of the Gospel | Wm. Sleigh. | Leviticus 25:2-55 | | The Jubilee Year: its Fourfold Significance | W. H. Jellie. | Leviticus 25:2-55 | | The Oppressor Rebuked and the Oppression Removed | C. F. S. Money, M. A. | Leviticus 25:2-55 | | The Purpose of the Sabbatical Year | M. M. Kalisch, Ph. D. | Leviticus 25:2-55 | | The Resemblance Between the Year of Jubilee and the Gospel | T. B. Baker. | Leviticus 25:2-55 | | The Sabbath of the Fields | H. Macmillan, D. D. | Leviticus 25:2-55 | | The Sabbatic Year and Jubilee | J. A. Seiss, D. D. | Leviticus 25:2-55 | | The Sinner's Chains are Self Forged | Preacher's Lantern. | Leviticus 25:2-55 | | The Year of Jubilee | A. G. Brown. | Leviticus 25:2-55 | | The Year of Jubilee | A. H. Currier. | Leviticus 25:2-55 | | The Year of Jubilee | Walter Roberts, M. A. | Leviticus 25:2-55 | | The Year of Jubilee | D. C. Hughes, M. A. | Leviticus 25:2-55 | | The Year of Jubilee | T. Binney. | Leviticus 25:2-55 | | The Year Sabbath | Dr. Ide. | Leviticus 25:2-55 | | What Shall We Eat the Seventh Year? | A. G. Brown. | Leviticus 25:2-55 | | The Jubilee | R.M. Edgar | Leviticus 25:8-55 | | Year of Jubilee | W. Clarkson | Leviticus 25:8-55 | | Year of Jubilee: Ii. the World's Redemption | W. Clarkson | Leviticus 25:8-55 | | Year of Jubilee: Iii. the Blessed Kingdom | W. Clarkson | Leviticus 25:8-55 | | Justice and Mercy | J.A. Macdonald | Leviticus 25:35-55 | | The Law of Personal Servitude | R.A. Redford | Leviticus 25:35-55 |
People Israelites, Levites, MosesPlaces Canaan, Egypt, Mount SinaiTopics Able, Alien, Becomes, Beside, Brother, Can't, Case, Continue, Countryman, Countrymen, Decay, Fail, Failed, Fallen, Falter, Grow, Hast, Helping, Hold, Kept, Maintain, Poor, Regard, Relieve, Resident, Settler, Sojourner, Stranger, Support, Sustain, Temporary, Though, Unable, Uphold, Waxed, Waxen, Yea, YoursDictionary of Bible Themes Leviticus 25:35 5476 property
8243 ethics, social
8262 generosity, human Leviticus 25:23-43 5504 rights Leviticus 25:35-36 8337 reverence, and behaviour Leviticus 25:35-37 5353 interest
5389 lending
5448 poverty, attitudes to Leviticus 25:35-42 5909 motives, importance Leviticus 25:35-43 5274 credit
5289 debt Library Sojourners with God
'The land shall not be sold for ever: for the land is Mine; for ye are strangers and sojourners with Me.' --LEV. xxv. 23. The singular institution of the Jubilee year had more than one purpose. As a social and economical arrangement it tended to prevent the extremes of wealth and poverty. Every fiftieth year the land was to revert to its original owners, the lineal descendants of those who had 'come in with the conqueror,' Joshua. Debts were to be remitted, slaves emancipated, and so the mountains …
Alexander Maclaren—Expositions of Holy ScriptureGod's Slaves
'For they are My servants, which I brought forth out of the land of Egypt; they shall not be sold as bondmen.' --LEV. xxv. 42. This is the basis of the Mosaic legislation as to slavery. It did not suppress but regulated that accursed system. Certainly Hebrew slavery was a very different thing from that of other nations. In the first place, no Jew was to be a slave. To that broad principle there were exceptions, such as the case of the man who voluntarily gave himself up to his creditor. But even …
Alexander Maclaren—Expositions of Holy Scripture The Kinsman Redeemer
'After that he is sold he may be redeemed again; one of his brethren may redeem him.'--LEV. xxv. 48. There are several of the institutions and precepts of the Mosaic legislation which, though not prophetic, nor typical, have yet remarkable correspondences with lofty Christian truth. They may be used as symbols, if only we remember that we are diverting them from their original purpose. How singularly these words lend themselves to the statement of the very central truths of Christianity--a slavery …
Alexander Maclaren—Expositions of Holy Scripture Boniface viii Ad 1294-1303.
PART I In Celestine's place was chosen Benedict Gaetani, who, although even older than the worn-out and doting late pope, was still full of strength, both in body and in mind. Benedict (who took the name of Boniface VIII) is said to have been very learned, especially in matters at law; but his pride and ambition led him into attempts which ended in his own ruin, and did serious harm to the papacy. In the year 1300 Boniface set on foot what was called the Jubilee. You will remember the Jubilee which …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation The Kinsman-Redeemer
'Their Redeemer is strong; the Lord of Hosts is His name: He shall thoroughly plead their cause.'--JER. l. 34. Among the remarkable provisions of the Mosaic law there were some very peculiar ones affecting the next-of-kin. The nearest living blood relation to a man had certain obligations and offices to discharge, under certain contingencies, in respect of which he received a special name; which is sometimes translated in the Old Testament 'Redeemer,' and sometimes 'Avenger' of blood. What the etymological …
Alexander Maclaren—Expositions of Holy Scripture The Day of Atonement
Now, I shall invite your attention to the ceremonies of this solemn day, taking the different parts in detail. First, we shall consider the person who made the atonement; secondly, the sacrifice whereby the atonement was typically made; thirdly, the effects of the atonement; and fourthly, our behaviour on the recollection of the atonement, as well set forth by the conduct prescribed to the Israelites on that day. I. First, THE PERSON WHO WAS TO MAKE THE ATONEMENT. And at the outset, we remark that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856 Appeal to the Christian Women of the South
BY A.E. GRIMKE. "Then Mordecai commanded to answer Esther, Think not within thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place: but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this. And Esther bade them return Mordecai this answer:--and so will I go in unto the king, …
Angelina Emily Grimke—An Appeal to the Christian Women of the South Sin and Forgiveness Between Brethren.
(Autumn, a.d. 29.) ^A Matt. XVIII. 15-35. ^a 15 And if thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. [Having warned against giving offense, Jesus now shows how to act when offense is received. The fault is to be pointed out to the offender, but for the purpose of gaining him--not from a desire to humiliate him. The offended is to seek the offender, and the offender is likewise to seek the offended (Matt. xv. 23, 24), …
J. W. McGarvey—The Four-Fold Gospel Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply …
Alfred Edersheim—Sketches of Jewish Social Life "And the Redeemer Shall Come unto Zion, and unto them that Turn,"
Isaiah lix. 20.--"And the Redeemer shall come unto Zion, and unto them that turn," &c. Doctrines, as things, have their seasons and times. Every thing is beautiful in its season. So there is no word of truth, but it hath a season and time in which it is beautiful. And indeed that is a great part of wisdom, to bring forth everything in its season, to discern when and where, and to whom it is pertinent and edifying, to speak such and such truths. But there is one doctrine that is never out of season, …
Hugh Binning—The Works of the Rev. Hugh Binning The Eighth Commandment
Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes …
Thomas Watson—The Ten Commandments Baptism
Go ye, therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them,' &c. Matt 28: 19. I. The way whereby Christ communicates to us the benefits of redemptions, is, in the use of the sacraments. What are the sacraments in general? They are visible signs of invisible grace. Is not the word of God sufficient to salvation? What need then is there of sacraments? We must not be wise above what is written. It is God's will that his church …
Thomas Watson—The Ten Commandments Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive …
John Edgar McFadyen—Introduction to the Old Testament Links Leviticus 25:35 NIVLeviticus 25:35 NLTLeviticus 25:35 ESVLeviticus 25:35 NASBLeviticus 25:35 KJV
Leviticus 25:35 Commentaries
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