Deuteronomy 15:4-11 Save when there shall be no poor among you… I. THE PERPETUAL EXISTENCE OF THE POOR AMONGST US. You must become reconciled to your poverty. And if you would become really reconciled to it do not regard it as something inflicted by the misgovernment or the management of your fellow men. Put it before you in the light this text puts it, as God's ordinance and God's will concerning you; as something that rulers and governors can no more drive out of the world than they can drive midnight out of it, or sickness, or pain, or sorrow. Poverty is to be alleviated, and it is to be removed if honest industry will remove it; but if not so, it is to be welcomed and borne. I could tell you where it often comes from. From the poor man's own idleness, improvidence, intemperance, and waste; from the foolish indulgence of children; from the still more criminal indulgence of self. But even then it is from God; it is God's way of showing displeasure against these things. And when it comes not from these things, where does it come from? Often from a love that neither you nor I, nor any angel above us, can measure. The same love that provided a Saviour and built a heaven for sinners now sends poverty often to sinners, to turn them to that Saviour and heaven. II. OUR DUTY TOWARDS THE POOR. Now if we looked only at the declaration in the first part of the text, and were disposed to reason on it, we might say, Be our duty to the poor what it may, we must not interfere with their poverty; it is God's will they should be poor, and we must not interfere with His will. This would be like saying, God has sent sickness amongst us, and we must not make use of any means to cure or relieve it; or, He has made the winter, and we will do nothing to mitigate the rigour of it; or, He has created the darkness, and it is wrong to have lights in our dwelling to enlighten it. Many of what we call the evils of our condition are designed of God to bring into lawful and healthy action the powers of man's mind and the feelings of man's heart, and this evil of poverty among the number. "The poor shall never cease out of the land"; that is My will, says God. "Therefore I command thee" — what? to let the needy alone in their poverty? No; I have placed them in the land to call forth and exercise thy bounty. The painful work is Mine — I have ordained poverty; the pleasant work shall be thine — thou shalt relieve it. "Thou shalt open thine hand wide unto thy brother, to thy poor and to thy needy in thy land." It is a touching circumstance that not only is the general duty of what we call charity to the poor enjoined in Scripture, but so great is the interest God takes in it that the measure and manner of it are strongly enjoined. Here we are told, in the first place, that it must be liberal. "Thou shalt open thine hand wide unto thy brother." And it must be extensive charity; that is, as extensive as we can make it. "I will not give my money," we sometimes say, "to this man or that; he has no claim on me; I must keep the little I have to spare for those who have claims on me." But look again, "Thou shalt open thine hand wide unto thy brother" — to "thy brother" first, to those who from relationship or from some other cause seem to have claims on thee; but not to "thy brother" only, "to thy poor and to thy needy in thy land." The words are multiplied; to those who have no claims whatever on thee but their poverty and their need. And it must be also a cheerful charity. III. We may go on now to THE MOTIVES BY WHICH WE ARE URGED TO THE EXERCISE OF THIS GRACE. For these, some of you may be ready to say, I must turn to the Gospel. But no, the God of the Gospel is the God of the law also, the God of the Christian Church was the God of the ancient Church, and there is no motive urged now on us in these Gospel days which was not urged in substance on the Jews in the days of old. 1. For instance, to begin, our own mercies are made use of under the Gospel to impel us to show mercy to others. "Freely ye have received," our Lord says, "freely give." Now look at this chapter. "Thou shalt open thine hand wide unto thy brother, to thy poor and to thy needy" — why? "For the Lord thy God," the sixth verse says, is opening His hand wide unto thee; He "is blessing thee," and blessing thee as abundantly as He said He would; "the Lord thy God blesseth thee as He promised thee." 2. But again, the special love of God to the poor is another reason why our hands should be opened to them. Of all the books that were ever written, no book manifests such care for the poor as the Bible. This has often been noticed by those who have closely studied this book, and many others with it, as one of the many internal evidences of its Divine original. But turn to the tenth chapter of the part of it now before us, the nineteenth verse. "Love ye therefore the stranger," says God. And why? Ye yourselves, He adds, "were strangers in the land of Egypt." But this is not the only reason; read what goes before. The Lord Himself "loveth the stranger." "The Lord loveth the stranger," "love ye therefore the stranger," says God. And this applies with much greater force to the widow and fatherless. If natural feeling, as we call it — if our own parental feelings — do not incline us to open our hand to them, let the feelings of God towards them incline us to do so. I love the fatherless, He says; let us, for His sake, because He loves them, love them also. 3. But here is a third motive pressed on you; this "opening of our hand" to the poor will lead the Lord to open His hand to us. "For this thing," we read in the verse before the text — "for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto." This is the legal promise, you may say. And true, it is; but the Lord is not less bountiful or less generous under the Gospel than under the law. (U. Bradley, M. A.) Parallel Verses KJV: Save when there shall be no poor among you; for the LORD shall greatly bless thee in the land which the LORD thy God giveth thee for an inheritance to possess it: |
    |