Now if your countryman becomes destituteThis phrase addresses the situation of an Israelite who has fallen into poverty. The Mosaic Law provided guidelines for the community to support those in need, reflecting God's concern for justice and compassion. The term "countryman" emphasizes the covenant relationship among the Israelites, who were bound by shared faith and heritage. This reflects the broader biblical principle of caring for one's neighbor, as seen in passages like
Deuteronomy 15:7-11.
and cannot support himself among you
The inability to support oneself indicates a severe level of poverty. In ancient Israel, this could result from various factors such as crop failure, illness, or economic downturns. The communal nature of Israelite society meant that individual well-being was tied to the community's health. This phrase underscores the importance of social responsibility and mutual aid, which are echoed in the New Testament teachings of bearing one another's burdens (Galatians 6:2).
then you are to help him
This command is a direct call to action, emphasizing the moral obligation to assist those in need. The Hebrew concept of "help" here involves more than just financial aid; it includes providing opportunities for the destitute to regain stability and dignity. This aligns with the biblical theme of mercy and justice, as seen inMicah 6:8.
as you would a foreigner or stranger
The inclusion of foreigners and strangers highlights the inclusive nature of God's law. While Israelites had a special covenant relationship with God, they were also called to extend kindness to non-Israelites living among them. This reflects God's impartiality and foreshadows the New Testament message of the gospel being for all nations (Matthew 28:19). The treatment of foreigners is a recurring theme in the Old Testament, emphasizing hospitality and fairness (Exodus 22:21).
so that he can continue to live among you
The goal of this command is the preservation of community and the prevention of social fragmentation. By ensuring that the destitute can continue to live among them, the Israelites maintained the integrity and unity of their society. This principle is mirrored in the New Testament church's practice of sharing resources to meet the needs of all members (Acts 2:44-45). The phrase also points to the sustaining power of God's provision, as seen in the manna provided in the wilderness (Exodus 16).
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 and Answers
1.What is the meaning of Leviticus 25:35?
2.How does Leviticus 25:35 guide us in helping fellow believers in need?
3.What does "support him as you would a foreigner" teach about compassion?
4.How can we apply Leviticus 25:35 in our church community today?
5.Which New Testament teachings align with Leviticus 25:35's message on aiding others?
6.How does this verse reflect God's character and expectations for His people?
7.How does Leviticus 25:35 reflect God's view on helping the poor and needy?
8.What historical context influenced the command in Leviticus 25:35?
9.How does Leviticus 25:35 challenge modern views on social justice and charity?
10.What are the top 10 Lessons from Leviticus 25?
11.What is the Bible's stance on usury?
12.What are the Bible's teachings on lending money?
13.Jeremiah 34:11–17 – How does God’s condemnation of re-enslavement align with other passages where slavery was permitted (e.g., Leviticus 25)?
14.What does the Bible say about almsgiving?What Does Leviticus 25:35 Mean
Now if your countryman becomes destituteLeviticus 25:35: “Now if your countryman becomes destitute…”
• God anticipates real economic hardship—even inside His covenant community.
• The command is rooted in family identity; “countryman” (literally “brother”) stresses covenant solidarity (cf.Deuteronomy 15:7, “If there is a poor man among your brothers…”).
• Poverty does not signal divine displeasure; instead, it presents an occasion for the community to demonstrate God’s compassion (Proverbs 14:31).
and cannot support himself among you• “Cannot support himself” highlights total loss of resources. This is not temporary inconvenience but an inability to survive (Psalm 82:3-4 calls for defending such vulnerable people).
• “Among you” underscores proximity—need is visible, not distant.Galatians 6:10 echoes this: “let us do good… especially to those of the household of faith.”
• The verse assumes believers notice and respond; passivity is disobedience (James 2:15-17).
then you are to help him• The instruction is imperative, not optional (cf.Exodus 22:25, which forbids exploiting the poor).
• Help involves practical, material support—food, money, shelter—whatever sustains life (1 John 3:17).
• The community acts as God’s instrument; withholding aid contradicts His character (Psalm 112:4-5).
as you would a foreigner or stranger• Israel was already commanded to care for foreigners (Leviticus 19:34). The same standard now applies to fellow Israelites.
• This removes favoritism; compassion flows from God’s heart, not ethnic or social boundaries (Luke 10:33-37, the Good Samaritan).
• Treating an impoverished brother “as a foreigner” means offering hospitality, protection, economic opportunity (Ruth 2:8-12 illustrates this generosity).
so that he can continue to live among you• The goal is restoration, not mere relief. Ongoing life in the covenant community is preserved (Acts 2:44-45 reflects the same New-Testament ethos).
• Preventing generational poverty maintains societal stability and honors God’s image in every person (Isaiah 58:6-7).
• Ultimately, the command foreshadows Christ, who rescues the spiritually destitute so they may “live” eternally with Him (John 10:10).
summaryLeviticus 25:35 calls God’s people to tangible, proactive compassion. When a brother becomes impoverished, believers must step in with practical aid, showing the same hospitality they owe every outsider, so the needy can remain securely within the community. Obedience to this command reflects God’s justice, safeguards communal life, and previews the saving work of Christ, who lifts the destitute and grants them enduring fellowship with Him.
(35)
And if thy brother be waxen poor.--This part of the jubile laws which relates to the manumission of the Israelites who through poverty are compelled to sell themselves as bondsmen (
Leviticus 25:39-55) is introduced by a pathetic appeal to the benevolence of the people to bestow brotherly help to the poor (
Leviticus 25:35-38).
And fallen in decay with thee.--Literally,and his hand wavered with thee,that is, when it is weak and can no longer render support, or gain a livelihood. As the laws of jubile guard the future interests of the Israelite who is driven by stress of poverty to sell his patrimony, the Lawgiver now points out the duties of each member of the community to the impoverished brother who has to wait till the year of jubile for the restoration of his property, but who in the meantime is unable to support himself.
Then thou shalt relieve him.--Literally,thou shalt lay hold of him.When his hand is thus trembling, it is the duty of every Israelite to support his weak hand, and enable it to gain a livelihood.
Though he be a stranger, or a sojourner.--Better,as a stranger and a sojourner,that is, he is not to be treated like an outcast because he has been compelled by poverty to sell his patrimony, but is to receive the same consideration which strangers and sojourners receive, who, like the unfortunate Israelite, have no landed property. (SeeLeviticus 19:33-34.)
Verses 35-38. - Slavery. It is presumed that no Hebrew will become a slave except on the pressure of poverty, and this poverty his brethren are commanded to relieve; but foreseeing that either want of charity on the part of the rich or unthrift on the part of the poor would certainly bring about slavery, the legislator makes regulations so as to soften its character as far as possible. The literal translation of verse 35 is as follows:
If thy brother becomes poor, and his hand faileth by thee, thou shalt lay hold of him; a stranger or a sojourner that he may live with thee. The translation of the latter clause adopted by the Authorized Version,
yea, though he be a stranger, or a sojourner;
that he may live with thee, makes the duty of giving charitable support and loans of money to apply to the case of the stranger and sojourner as well as of the Israelite. The other and more probable rendering confines its application to native Israelites.
If thy brother becomes poor, and his hand faileth, thou shalt support him as a stranger or a sojourner, that is, treat him with the forbearance shown to resident foreigners, to whose state he had reduced himself by the loss of his land. The command in verse 36,
Take thou no usury of him, or increase, does not bear upon the general question of taking interest for money when lent to wealthy men or companies for business purposes. It simply forbids the taking of interest or increase of a brother Israelite who had become poor. The history of Rome shows how much cruelty and revolution such an injunction may have prevented. The words,
or increase, added to
usury, forbid the exaction of any greater quantity of food or clothing (a method of evading the law against usury) than that which had been lent. The injunction was transgressed in the time of Nehemiah, when "he rebuked the nobles, and the rulers, and said unto them, Ye exact usury, every one of his brother.... Then held they their peace, and found nothing to answer" (
Nehemiah 5:7, 8).
Parallel Commentaries ...
Hebrew
Now ifוְכִֽי־(wə·ḵî-)Conjunctive waw | Conjunction
Strong's 3588:A relative conjunctionyour countrymanאָחִ֔יךָ(’ā·ḥî·ḵā)Noun - masculine singular construct | second person masculine singular
Strong's 251:A brother, )becomes destituteיָמ֣וּךְ(yā·mūḵ)Verb - Qal - Imperfect - third person masculine singular
Strong's 4134:To be low or depressed, to grow poorand cannot supportוּמָ֥טָה(ū·mā·ṭāh)Conjunctive waw | Verb - Qal - Conjunctive perfect - third person feminine singular
Strong's 4131:To waver, to slip, shake, fallhimself among you,עִמָּ֑ךְ(‘im·māḵ)Preposition | second person feminine singular
Strong's 5973:With, equally withyou are to helpוְהֶֽחֱזַ֣קְתָּ(wə·he·ḥĕ·zaq·tā)Conjunctive waw | Verb - Hifil - Conjunctive perfect - second person masculine singular
Strong's 2388:To fasten upon, to seize, be strong, obstinate, to bind, restrain, conquerhimבּ֔וֹ(bōw)Preposition | third person masculine singular
Strong's Hebrewlike a foreignerגֵּ֧ר(gêr)Noun - masculine singular
Strong's 1616:A guest, a foreigneror temporary resident,וְתוֹשָׁ֛ב(wə·ṯō·wō·šāḇ)Conjunctive waw | Noun - masculine singular
Strong's 8453:Resident alienso that he can continue to liveוָחַ֖י(wā·ḥay)Conjunctive waw | Verb - Qal - Conjunctive perfect - third person masculine singular
Strong's 2421:To live, to reviveamong you.עִמָּֽךְ׃(‘im·māḵ)Preposition | second person feminine singular
Strong's 5973:With, equally with
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OT Law: Leviticus 25:35 If your brother has become poor (Le Lv Lev.) 
