Leviticus 25:35

KJV

And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: [yea, though he be] a stranger, or a sojourner; that he may live with thee.

KJV (with Strong's)

And if thy brother {H251} be waxen poor {H4134}, and fallen in decay {H4131} with thee {H3027}; then thou shalt relieve {H2388} him: yea, though he be a stranger {H1616}, or a sojourner {H8453}; that he may live {H2416} with thee.

Complete Jewish Bible

"'If a member of your people has become poor, so that he can't support himself among you, you are to assist him as you would a foreigner or a temporary resident, so that he can continue living with you.

Berean Standard Bible

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.

American Standard Version

And if thy brother be waxed poor, and his hand fail with thee; then thou shalt uphold him: as a stranger and a sojourner shall he live with thee.

Commentary

### SUMMARY
Leviticus 25:35, embedded within Israel's intricate social and economic legislation, establishes a profound communal responsibility to care for its most vulnerable members. This verse specifically mandates the active support and relief of a fellow Israelite who has fallen into poverty and economic decline, extending this compassionate obligation even to resident aliens—the "stranger" or "sojourner"—who dwell among them, thereby ensuring their continued survival, dignity, and integration within the covenant community. It powerfully underscores a divine imperative for social equity and mutual aid, reflecting God's character and His covenantal expectations for His people.

### CONTEXT
* **Literary Context:** Leviticus chapter 25 is a foundational text concerning Israel's economic and social structure, primarily detailing the Sabbatical Year (every seventh year) and the Year of Jubilee (every fiftieth year). These institutions were divinely designed to prevent the permanent accumulation of land and wealth by a few, ensuring that economic disparities did not become irreversible and that land would return to its original families, thereby preventing perpetual debt and servitude. Verse 35 initiates a specific section (verses 35-38) that addresses financial assistance to the poor, particularly prohibiting the charging of interest (usury) to fellow Israelites or resident aliens who have become impoverished. This immediate context demonstrates that the command to "relieve him" is not merely about charity but about establishing a just economic system where the vulnerable are protected from exploitation and enabled to recover their footing, aligning with the broader principles of land redistribution and debt cancellation found throughout [Leviticus 25](/leviticus/25 "Leviticus 25 - Laws of the Sabbatical and Jubilee Years").
* **Historical & Cultural Context:** In ancient Israel, poverty could result from various factors, including crop failure, natural disaster, illness, or oppressive debt. Without a robust social welfare system, individuals and families could quickly fall into destitution. The Israelite covenant community was intended to function as a divinely ordained safety net, distinct from surrounding cultures where the poor were often left to fend for themselves or became enslaved. Laws like [Leviticus 25:35](/leviticus/25-35 "Leviticus 25:35 - Command to Relieve the Poor") were revolutionary in their scope, demanding that the community actively intervene to prevent permanent poverty and social decay. The explicit inclusion of the "stranger" (גֵּר, *gêr*) and "sojourner" (תּוֹשָׁב, *tôwshâb*) highlights a unique aspect of Israelite law, reflecting God's own compassion for the marginalized and His command for His people to remember their own history as sojourners in Egypt (e.g., [Deuteronomy 10:19](/deuteronomy/10-19 "Deuteronomy 10:19 - Love the Sojourner")). This cultural expectation fostered a communal responsibility that transcended familial or tribal lines, extending to all who resided within the land under God's covenant.
* **Key Themes:** Leviticus 25:35 contributes to several overarching themes within the book of Leviticus and the Pentateuch. Foremost is the theme of **Holiness**, demonstrating that God's holiness is not merely ritual purity but also ethical righteousness, demanding justice and compassion in social interactions. It reinforces the theme of **Covenantal Obligation**, where the well-being of the community is intrinsically linked to its obedience to God's commands, particularly regarding the care for the vulnerable. The verse also highlights **Economic Justice** as a divine mandate, ensuring that the poor are not perpetually oppressed but are given opportunities for recovery and integration. Finally, it powerfully expresses the theme of **Radical Inclusivity**, extending the covenant's protective umbrella to non-Israelite residents, reflecting God's universal concern for all humanity and challenging His people to embody His expansive love.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **waxen poor (Hebrew, _mûwk'_):** This term (H4134) describes a state of becoming thin or impoverished. It signifies not merely a temporary lack of resources but a process of decline, a weakening of one's economic standing that diminishes their ability to sustain themselves. The command to "relieve" such a person is therefore an intervention designed to halt this decline and restore their capacity for self-sufficiency.
* **relieve (Hebrew, _châzaq'_):** The Hebrew word (H2388) is a powerful verb meaning "to fasten upon," "to seize," "to be strong," "to strengthen," or "to help." It implies a proactive, robust, and supportive action, far beyond a passive handout. To "relieve" someone in this context means to actively empower them, to provide the necessary support to help them regain their footing and stability, enabling them to "live with thee" as a contributing member of the community rather than merely surviving on its fringes.
* **stranger, or a sojourner (Hebrew, _gêr_, _tôwshâb'_):** These terms (H1616 and H8453 respectively) distinguish between different types of non-Israelite residents. A *gêr* was typically a resident alien who had settled more permanently among the Israelites, often adopting some aspects of their life and perhaps even their faith. A *tôwshâb* might be a more temporary resident or a foreigner passing through. Both groups were inherently vulnerable, lacking the tribal land inheritance and familial support structures of native Israelites. Their explicit inclusion in this compassionate command underscores the expansive nature of God's concern for all who dwell in the land, regardless of their ethnic or national origin, and challenges the community to extend radical hospitality.

#### Verse Breakdown
* **"And if thy brother be waxen poor, and fallen in decay with thee;":** This opening clause establishes the condition that triggers the divine command. It refers to a fellow Israelite (or by extension, anyone in the covenant community) who experiences severe economic hardship, specifically "waxing poor" (H4134, becoming impoverished) and "falling in decay" (H4131, losing their economic stability or ability to sustain themselves). The phrase "with thee" emphasizes their proximity and shared community, highlighting that their decline is visible and impacts the collective well-being of the entire society.
* **"then thou shalt relieve him:":** This is the direct, imperative command from God. Building on the meaning of *châzaq* (H2388), it dictates an active, strengthening intervention. The responsibility falls upon the individual Israelite or the community as a whole to provide tangible support, not merely sympathy. This support is intended to prevent total collapse and facilitate recovery, demonstrating the ethical demands of the covenant.
* **"[yea, though he be] a stranger, or a sojourner;":** This crucial parenthetical phrase expands the scope of the command beyond ethnic Israelites to include resident aliens (H1616, H8453). It demonstrates God's universal compassion and His expectation that His people reflect this inclusivity. The inherent vulnerability of these non-native residents made them particularly susceptible to exploitation, and this clause explicitly protects them, ensuring they are not overlooked or mistreated within the covenant community.
* **"that he may live with thee.":** This final clause articulates the ultimate purpose and desired outcome of the command. The goal is not merely survival, but the restoration of the impoverished individual or alien to a state where they can "live with thee" (H2416, H3027)—meaning to thrive, participate, and maintain their dignity within the community. It speaks to social integration and the preservation of communal harmony, ensuring that no one is permanently marginalized or cast out due to economic misfortune, reflecting God's desire for a flourishing society.

#### Literary Devices
Leviticus 25:35 effectively employs several literary devices to convey its profound message. It serves as a clear example of **Legal Statute**, establishing a foundational principle for how the Israelite community should interact with its economically vulnerable members. The explicit command ("then thou shalt relieve him") is a direct **Imperative**, leaving no room for ambiguity regarding the expected action. The inclusion of "a stranger, or a sojourner" demonstrates **Inclusivity** as a core tenet of the law, broadening the scope of communal responsibility beyond ethnic boundaries. Furthermore, the verse functions as **Didacticism**, teaching a fundamental moral and theological truth about God's character and His desire for justice and compassion within His covenant people. It is a microcosm of **Ethical Monotheism**, where the nature of God (just, compassionate) directly informs and demands ethical behavior from His worshipers, illustrating that true worship extends to social responsibility.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 25:35 is deeply rooted in the theological understanding of God's character as compassionate and just, and His covenant with Israel, which called for a society reflecting His righteousness. The command to relieve the poor and the resident alien is not merely a social policy but a theological imperative, demonstrating that true worship of YHWH involves tangible acts of love and justice towards one's neighbor. This principle of mutual responsibility and care for the vulnerable is a recurring theme throughout the Old Testament, emphasizing that economic well-being is tied to spiritual faithfulness and communal health. It highlights God's concern for the marginalized and His desire for a society where no one is left to perish in poverty, reflecting the very heart of God's covenant relationship with His people.

* [Deuteronomy 15:7-8](/deuteronomy/15-7-8 "Deuteronomy 15:7-8 - Open Hand to the Poor")
* [Exodus 22:25](/exodus/22-25 "Exodus 22:25 - Prohibition Against Usury")
* [Proverbs 14:31](/proverbs/14-31 "Proverbs 14:31 - Honoring God by Helping the Poor")

### REFLECTION AND APPLICATION
Leviticus 25:35 transcends its ancient context, offering timeless principles for contemporary believers and communities. It challenges us to move beyond passive sympathy to active, strengthening intervention for those experiencing poverty and decay around us. This means not only providing immediate relief but also seeking to empower individuals to regain their dignity and ability to thrive, enabling them to "live with" us as valued members of society. It calls for a radical embrace of inclusivity, extending compassion and practical help to all who are vulnerable, regardless of their background, recognizing that our shared humanity and Christ's call to love our neighbor know no boundaries. Ultimately, this verse reminds us that our faith is not merely private piety but is tangibly demonstrated in how we care for "the least of these," reflecting the transforming power of God's love in our actions.

#### Questions for Reflection
* **In what specific ways can I, or my community, actively "relieve" and "strengthen" those who are "waxen poor" in our midst, rather than just offering temporary handouts?**
* **How does the explicit inclusion of "strangers" and "sojourners" challenge my understanding of who my "neighbor" is, and what practical steps can I take to extend compassion to marginalized groups in my community?**
* **Considering the purpose "that he may live with thee," how can my actions and the policies I support contribute to the full integration and flourishing of vulnerable individuals within our broader society, rather than their continued marginalization?**

### FAQ

**What does "waxen poor, and fallen in decay with thee" mean in a practical sense for ancient Israel?**

Answer: In ancient Israel, this phrase described someone who had experienced a significant economic downturn, losing their ability to sustain themselves or their family. This could be due to various reasons: crop failure, livestock loss, illness, natural disaster, or accumulating debt that forced them to sell off assets, including their land or even themselves into indentured servitude. "Fallen in decay" indicates a state of decline, where their economic foundation had eroded, making them dependent on the community's support to survive and prevent permanent destitution. The phrase "with thee" signifies that this person was a recognized member of the community, living alongside others, making their plight visible and the responsibility to help clear. This was not about simple charity but about preventing a complete social and economic collapse for an individual or family within the covenant community.

**Why was it important for the law to explicitly include "a stranger, or a sojourner"?**

Answer: The explicit inclusion of the "stranger" (גֵּר, *gêr*) and "sojourner" (תּוֹשָׁב, *tôwshâb*) was crucial because these non-native residents were particularly vulnerable. Unlike Israelites, they did not have an ancestral land inheritance or a tribal support system to fall back on in times of hardship. Without specific legal protection, they could easily be exploited, neglected, or fall into extreme poverty. By including them, God's law demonstrated a radical inclusivity and universal compassion, commanding Israel to reflect His own character. This command reinforced the idea that the covenant community's responsibility for justice and mercy extended beyond ethnic or national boundaries to all who resided within the land, ensuring that even the most marginalized were protected and could "live with" the community (see [Deuteronomy 10:19](/deuteronomy/10-19 "Deuteronomy 10:19 - Love the Sojourner")). This set Israel apart from surrounding nations and highlighted God's concern for all humanity.

### CHRIST-CENTERED FULFILLMENT
Leviticus 25:35 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While the Old Testament law commanded Israel to "relieve" the poor, Jesus perfectly embodied this principle, not only by ministering to the sick, feeding the hungry, and healing the broken (e.g., [Matthew 14:13-21](/matthew/14-13-21 "Matthew 14:13-21 - Feeding the Five Thousand")), but by identifying Himself with the most vulnerable. In His teaching on the sheep and the goats, Christ declares that acts of compassion toward "the least of these" are, in fact, acts of service to Him (e.g., [Matthew 25:35-40](/matthew/25-35-40 "Matthew 25:35-40 - The Parable of the Sheep and Goats")). Furthermore, Christ, though rich, "became poor for your sake, so that you through his poverty might become rich" ([2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Poverty for Our Riches")), demonstrating the ultimate act of self-emptying to relieve humanity from the decay of sin and spiritual poverty. Through His atoning work, He strengthens us, enabling us to "live with" God in eternal fellowship, fulfilling the spiritual intent of the law's command for communal flourishing. The New Testament church, as the body of Christ, is called to continue this ministry of relief and strengthening, extending compassion and practical aid to all, especially the "stranger" and "sojourner" in our world, reflecting the boundless love of God made manifest in Christ (e.g., [Galatians 6:10](/galatians/6-10 "Galatians 6:10 - Do Good to All People")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 6:35

But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and [to] the evil.

Deuteronomy 15:7

If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the LORD thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother:

Deuteronomy 15:8

But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, [in that] which he wanteth.

Proverbs 14:31

¶ He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor.

1 John 3:17

But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels [of compassion] from him, how dwelleth the love of God in him?

Psalms 41:1

¶ To the chief Musician, A Psalm of David. Blessed [is] he that considereth the poor: the LORD will deliver him in time of trouble.

Psalms 112:9

He hath dispersed, he hath given to the poor; his righteousness endureth for ever; his horn shall be exalted with honour.