Deuteronomy 15:4-11 Save when there shall be no poor among you… These two sentences (vers. 4 and 11) seem, at first sight, to contradict one another. There are three ways of reading the fourth verse. "Save when there shall be no poor among you," says the text. "To the end that there be no poor," reads the margin. Howbeit, there shall be no poor with thee, runs the Revised Version. The explanation may be briefly put thus: There would always be poor people among them; "howbeit, they must not let them be poor, i.e. not let them sink down in poverty. I. THE EXISTENCE OF POVERTY. My own experience has been that those who are most hurt cry out least. The most deserving, and generally the most pitiful, cases of distress have to be looked for. But, say some, is it not their own fault that they are so badly off? No doubt it often is so. Idleness, drink, waste, folly, incapableness may all cause poverty; but what of that? We cannot stand by and see people starve. It would be easier to die by hanging than hunger; but we do not even hang people except for high treason or murder. Much more must we not by any sin of omission condemn the innocent to suffer with the guilty — the hardworking wife or the helpless children for the sake of the worthless husband or father. The fact is that poverty is largely the consequence of an unequal struggle between the strong and the weak. II. THE DUTY OF RELIEVING POVERTY. Look at what Moses taught the Israelites. 1. That prevention is better than cure. There was never to be a "bitter cry of outcast" Canaan. (1) We may use our influence to encourage better education. With the next generation more intelligent, temperate, and capable, pauperism will be less. (2) We may exert our influence towards giving the labourer a heartier interest in the land he tills. (3) We may inculcate a love of independence. Poverty is no sin, but pauperism is a reproach, and should be felt as such. 2. That each nation, or community, or church, should care for its own poor. 3. That charity should be systematic. The time was precise — every third year; the quantity was precise — one tenth; the object was precise — "thy poor brother."Contrast with these laws of Moses the teaching of Christ. 1. The law of Moses aimed at preventing poverty. Christ came and found men poor. He did more than prevent; He cured. To heal sickness is a harder task than to maintain health. To deliver the needy when he crieth is often more difficult than to preserve him before he has had occasion to cry. Moses provided for keeping people up who were not overthrown; Christ actually went down to the low dark depths, and raised those who were sunk there. 2. Moses taught that each nation, or community, or church, should care for its own. To go beyond that was permitted, but not enjoined. Christ taught a much broader truth than that — charity without distinction. Our neighbour is not the person who lives next door to us, or who has most affinity with us; but the person who is nearest to our helping hand, even though he be a Jew and we are Samaritans. Our first duty is to our own, but not our last. Charity begins at home, but does not end there. 3. Moses was systematic, but Christ was above systems. There was no fixed standard with Him, except this. "Sell all that thou hast. and distribute unto the poor." There was no stint in His giving. It was not certain objects of His kindness whom He blessed: "Whosoever will, let him come." It was not every few years merely that He was benevolent; but "yesterday, today, and forever." (Charles T. Price.) 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: |
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