Becoming compassionate givers

By being willing to give and loan freely, we demonstrate we are God’s children.

Today we will be looking at the topic of compassion, and how God is honored when we respect him in all things, including how we demonstrate that compassion to others through obedient and intentional generosity.

Deuteronomy 15:7-8 – If there is a poor man among your brothers within any of the gates in the land that Yahweh your God is giving you, then you are not to harden your heart or shut your hand from your poor brother. Instead, you are to open your hand to him and freely loan him whatever he needs.

The concept of giving to those in need is evident all through the biblical writings. Traditionally, this has come down to us through the ages as the giving of “alms.” Alms is a word that is not used much in modern English these days, but it is interesting to note a little about the history of the word.

It’s definition is typically along the lines of “charitable relief of the poor,” especially as a religious duty, or “that which is given to relieve the poor or needy.” It comes from the old English word aelmesse, which was based on a Latin version of the Greek term eleemosyne, meaning mercy, pity, or compassion as exhibited in charitable giving. This Greek phrase is used in Bible passages describing the charitable obligation to help others. For example:

Matthew 6:1-4 – “Be careful not to practice your charitable giving in front of others to be seen by them. Otherwise, you have no reward with your Father in heaven. “So whenever you give to the poor, don’t sound a trumpet before you, as the hypocrites do in the synagogues and on the streets, to be applauded by people. Truly I tell you, they have their reward. “But when you give to the poor, don’t let your left hand know what your right hand is doing, “so that your giving may be in secret. And your Father who sees in secret will reward you.

Acts 3:1-3 – One afternoon Peter and John were going up to the temple at the hour of prayer, the ninth hour. And a man who was lame from birth was being carried to the temple gate called Beautiful, where he was put every day to ask for charitable giving from those entering the temple courts. When he saw Peter and John about to enter, he asked to receive a charitable gift.

But the term in its wider usage really means any act of compassionate giving across a spectrum of generous actions. For example, it can mean kind actions towards others.

Acts 9:36 – There was a believer in Joppa named Tabitha (which in Greek is Dorcas). She was always doing kind things for others and charitable helping of the poor.

Acts 10:1-2 – There was a man in Caesarea named Cornelius, a centurion of what was called the Italian Regiment. He was a devout man and feared God along with his whole household. He did many charitable deeds for the Jewish people and always prayed to God.

It can also mean charitable offerings for the purposes of God’s people.

Acts 24:17 – After many years, I came to bring charitable gifts and offerings to my people…

However when it comes to giving to those in need as mentioned in our passage in Deuteronomy 15, the idea of helping the poor is depicted as lending to them, not outright giving. Why is it important to understand this distinction?

Well, it has more to do with the receiver than the giver. Many times, people will struggle to accept outright handouts because of their pride. They don’t want to be made to feel they are unable to meet their needs on their own. This is actually an emotionally good and healthy response for anyone who is otherwise able to provide for themselves but may have just fallen on hard times; it happens. When encountering someone who is need, whether a friend or relative, to provide them assistance with the idea that they can pay back what was lent to them whenever they are able to allows for a sense of dignity in providing that assistance.

In ancient Israel, those who would beg for charitable handouts were typically those who had no other means of income: the lame or blind who could not work, widows and orphans (who had lost their husband/father as the provider). In the Hebraic culture, these were considered legitimate reasons for true charity, and helping and giving donations to these individuals was commanded by God and highly commended within their social culture.

Deuteronomy 26:12 – “When you have finished paying all the tenth of your produce in the third year, the year of the tenth, you are to give it to the Levites, resident aliens, fatherless children and widows, so that they may eat in your towns and be satisfied.

Zechariah 7:9-10 – “This is what Yahweh of Heaven’s Armies says: Judge fairly, and show mercy and kindness to one another. Do not oppress widows, orphans, foreigners, and the poor. And do not scheme against each other.

Notice, foreigners or resident aliens were also included in this social order, as they would suffer from having the status of immigrants, and were typically afforded only the most menial of jobs in that ancient society.

However, for those who had the ability to work but had simply gotten into financial straits, the Bible conveys the idea of loans from family and friends as legitimate assistance until they could get back on their feet.

Exodus 22:25 – “If you lend silver to my people, to the poor person among you, you must not be like a creditor to him; you must not charge him interest.

Leviticus 25:35-37 – “If your brother becomes destitute and cannot sustain himself among you, you are to support him as an alien or temporary resident, so that he can continue to live among you. “Do not profit or take interest from him, but fear your God and let your brother live among you. “You are not to lend him your silver with interest or sell him your food for profit.

In our passage above, God, through Moses, is urging that the Israelites would open their hearts to those who were poor, and lend freely. This was a necessary urging from him because many times people would take these loans and never repay them, and it would cause bitterness between family members and friends.

In a moment, we will look at how all of this background was built upon by Yeshua in his teachings of giving and loaning to those in need. As is typical, Yeshua not only reinforces these principles of Torah, but then elevates them to new levels of generosity that is to be expected within the kingdom of God.

As we move into the New Testament writings and the teaching of Yeshua, we find that some of the familiar passages where Yeshua is teaching on generosity have even more meaning when he relates how believers should be viewing acts of giving and loaning to others. For example:

Matthew 5:42 – “Give to the one who asks you, and don’t turn away from the one who wants to borrow from you.

Notice the emphasis on not turning away from those who would seek to borrow.

Luke 6:35 – “But love [even] your enemies, do what is good, and lend, expecting nothing in return. Then your reward will be great, and you will be children of the Most High. For he is gracious to the ungrateful and evil.

Now, here is where we begin to see God’s true heart of compassion for those in need. Yeshua teaches that even if our intent is to genuinely help others by providing them a loan of some sort, he says if you are doing so, don’t expect anything in return. This echoes the instruction of Moses in not expecting to receive interest on the loan, and takes it to the next level of not even expecting to be repaid at all.

This is a radical upgrade to the principle of generosity that the Jewish culture of his day would have been familiar with from the previous passages of Torah. Just as Yeshua upgraded the command against adultery to not even looking at a woman with lustful intent, Yeshua here upgrades the command to not charge interest to not being concerned about being repaid at all!

This is an indication of how Yeshua continued to uphold Torah yet demonstrate its true intent when operating from the heart, not just the written command. It’s as if he was saying, “You think you are upholding Torah by not charging interest, but if you really want to uphold Torah, don’t even expect to be repaid.”

To take it even further, this wasn’t just a command for fellow Israelites, but it was to be applied towards enemies, as well! In the economy of the Kingdom of God, there was to be no more social distinctions between foreigners and natives, men and women, slaves and free. Paul illustrates this in the context of describing the equality of those who were demonstrating faith in Messiah.

Galatians 3:26-28 – for through faith you are all sons of God in Messiah Yeshua.  For those of you who were baptized into Messiah have been clothed with Messiah. There is no Jew or Greek, slave or free, male and female; since you are all one in Messiah Yeshua.

Even though we are off on a bit of a tangent, this sense of equality before God in Messiah is the glue that held the remnant assemblies together through the persecution they endured from their fellow Jews and from the oppression of the Romans. Having a united stance in the face of adversity can overcome all odds.

Back to to the topic at hand of generosity that Yeshua taught, if believers were to loan money with the idea of not expecting anything at all in return, they would be operating in the true spirit of generosity that God desires. This accomplishes two purposes: it maintains the dignity of the receiver and it removes any chance of hard feelings for not being repaid in the future. If anyone was to “loan” to someone in need, that loan should be treated as a donation and any repayment as a bonus. All types of giving are highly recommended in the Bible, as we know that “God loves a cheerful giver,” (2 Cor. 9:7). Giving freely is a required dynamic within the economy of the kingdom of God.

Additionally, God has proclaimed that those who demonstrate generosity and compassion toward others will receive generosity and blessing in return.

Psalm 41:1-2 – Happy is one who is considerate of the poor; Yahweh will save him in a day of adversity.  Yahweh will keep him and preserve him; he will be blessed in the land. You will not give him over to the desire of his enemies.

Proverbs 19:17 – Kindness to the poor is a loan to Yahweh, and he will give a reward to the lender.

Psalm 112:4-5 – Light shines in the darkness for the upright. He is gracious, compassionate, and righteous.  Good will come to the one who lends generously and conducts his business fairly.

Having a larger understanding of the context and social dynamic of biblical giving can make us more responsible givers. In outwardly loaning to those who have need, we can allow them dignity. Inwardly considering these helper-loans as outright donations or charitable giving, not expecting anything in return, we free ourselves from any negative ties to those relationships if the money is never repaid in the future.

God is honored when we honor and respect him in all things, including how we manage our finances and our relationships with others. By being willing to give and loan freely, we demonstrate we are his children by operating with the same compassionate principles he provides to us.


If you enjoy these daily articles, be sure to visit the growing archive of the Core of the Bible podcast. Each week we take a more in-depth look at one of the various topics presented in the daily blog. You can view the podcast archive on our Podcast Page, at Core of the Bible on Simplecast, or your favorite podcast streaming service.

Now also on YouTube, find us at: Core of the Bible on YouTube.

Questions or comments? Feel free to email me at coreofthebible@gmail.com.

Practical compassion

God expects his people to act upon his words, not just believe them.

God expects his people to act upon his words, not just believe them.

Zechariah 7:8-11 – Then this message came to Zechariah from Yahweh: “This is what Yahweh of Heaven’s Armies says: Judge fairly, and show mercy and kindness to one another. Do not oppress widows, orphans, foreigners, and the poor. And do not scheme against each other. Your ancestors refused to listen to this message. They stubbornly turned away and put their fingers in their ears to keep from hearing.”

Judgment had been poured out on ancient Israel due to the fact that they had refused to listen to Yahweh. They had rejected the plain teaching of his Torah and instead had chosen to oppress and take advantage of those who could not defend themselves among their own people.

Yahweh had been very clear in his Torah about how they should have been treating the disadvantaged among their society:

  • Exodus 22:21-24 – “You must not mistreat or oppress foreigners in any way. Remember, you yourselves were once foreigners in the land of Egypt. You must not exploit a widow or an orphan. If you exploit them in any way and they cry out to me, then I will certainly hear their cry. My anger will blaze against you, and I will kill you with the sword. Then your wives will be widows and your children fatherless.”
  • Deuteronomy 24:14-15 – “Never take advantage of poor and destitute laborers, whether they are fellow Israelites or foreigners living in your towns. You must pay them their wages each day before sunset because they are poor and are counting on it. If you don’t, they might cry out to Yahweh against you, and it would be counted against you as sin.”

Their fathers had even taken an oath that they would act justly in all of these matters.

Deuteronomy 27:19 – “‘Cursed is anyone who denies justice to foreigners, orphans, or widows.’ And all the people will reply, ‘Amen.'”

Due to Israel’s unfaithfulness even to their own oath covenant, God systematically removed them from the land, first by the Assyrians and then the Babylonians. In effect, the Israelites had brought down wrath upon themselves by disobeying the Torah. If they would not follow the law from their hearts, then the curse of the law would fall upon them, and it did.

I’m not sure how much clearer God can make it that he expects his people to take care of those among them who cannot take care of themselves, those who are easily exploited and taken advantage of, those who may not be familiar with the culture. In effect, through these Torah commandments and the historical demonstration of consequence, Yahweh is illustrating how he expects his people to demonstrate compassion.

How can we express compassion with these people groups today? Rather than inventing some new program or agency to deal with these issues from afar, as we abide by the Torah of the heart, God desires we make these instructions personal to our experience and our lives. Who within your sphere of influence can benefit from this instruction: an aged woman who is a widow who can’t provide for herself, a child (or children) who have lost their parents, a foreigner who is struggling with the dominant culture and system?

Yeshua taught that practical compassion and mercy are the curative qualities that provide healing and preservation of righteousness.

Matthew 5:7, 13 – God blesses those who are merciful, for they will be shown mercy. … “You are the salt of the earth. But what good is salt if it has lost its flavor? Can you make it salty again? It will be thrown out and trampled underfoot as worthless.

This is how the eternal Torah of God continues to impact the lives of people today. When we not only believe the words that are written there, but we take them to heart and then personally act upon them in real ways, we open up the compassion of God to others, and the possibilities of expanding the Kingdom in the process.

James 1:22 – But don’t just listen to God’s word. You must do what it says. Otherwise, you are only fooling yourselves.


If you enjoy these daily blog posts, be sure to visit the growing archive of the Core of the Bible podcast. Each week we take a more in-depth look at one of the various topics presented in the daily blog. You can view the podcast archive on our Podcast Page, at Core of the Bible on Simplecast, or your favorite podcast streaming service.

Now also on YouTube, find us at: Core of the Bible on YouTube.

Questions or comments? Feel free to email me directly at coreofthebible@gmail.com

Intentional compassion stemming from our common bond with others

As God showed compassion to us, we are commanded to show compassion to others.

Core of the Bible podcast #71 – Intentional compassion stemming from our common bond with others

Today we will be looking at the topic of compassion, and how in allowing for gleaning of their fields, ancient Israel was making a statement that they would not be repeating the class abuse they had suffered in a foreign country. They were instead showing intentional and purposeful compassion to those in need.

Deuteronomy 24:19, 22 – “When you are harvesting your crops and forget to bring in a bundle of grain from your field, don’t go back to get it. Leave it for the foreigners, orphans, and widows. Then Yahweh your God will bless you in all you do. … Remember that you were slaves in the land of Egypt. That is why I am giving you this command.”

Because ancient Israel was an agricultural society, there are many laws that apply specifically to that type of culture. Gleaning of the vineyards is one of those unique instructions, but one that I believe we can still learn from and apply today.

So, what is gleaning of the fields? When a field was harvested, sometimes the fruit or grain that was not quite ripe was left on the vine or the tree, with the idea that the harvesters would come back through the field at a later time to ensure all of the harvest was brought in. However, God instructs the Israelites to leave what remained for those less fortunate in the land. After the main harvest, the poor class without income, typically widows, orphans, and resident outsiders, would be allowed to enter the fields of the wealthy and essentially scrounge whatever was left for themselves. In this way, the wealthy in the land would be assisting in providing for the literal welfare of those who could not provide for themselves.

Throughout the Torah, or instruction of God, he has commanded his people to take note of the poor and help them, and in doing so one will be blessed.

Psalm 41:1 – Blessed is he who considers the poor; Yahweh will deliver him in time of trouble.

Deuteronomy 15:7-8, 10-11 – “If there is among you a poor man of your brethren, within any of the gates in your land which Yahweh your God is giving you, you shall not harden your heart nor shut your hand from your poor brother, “but you shall open your hand wide to him and willingly lend him sufficient for his need, whatever he needs. … “You shall surely give to him, and your heart should not be grieved when you give to him, because for this thing Yahweh your God will bless you in all your works and in all to which you put your hand. “For the poor will never cease from the land; therefore I command you, saying, ‘You shall open your hand wide to your brother, to your poor and your needy, in your land.’

God desires to bless the poor through those of his people who have something to share, and when they are faithful in doing so, it is as if they are giving to God himself.

Proverbs 19:17 – He who has pity on the poor lends to Yahweh, And he will pay back what he has given.

Conversely, God has always cautioned against exploiting, taking advantage of, or ridiculing the poor.

Proverbs 14:31 – He who oppresses the poor reproaches his Maker, But he who honors Him has mercy on the needy.

Proverbs 17:5 – He who mocks the poor reproaches his Maker; He who is glad at calamity will not go unpunished.

Proverbs 22:16 – He who oppresses the poor to increase his riches, And he who gives to the rich, will surely come to poverty.

Additionally, according to God’s pleading through his prophet Isaiah, providing for the needs of the poor is considered a type of metaphorical fasting; a sacrifice that God honors above the hypocritical self-denial of food that the Israelites in Isaiah’s day had only participated in for their own benefit.

Isaiah 58:1, 3-5 – “Cry out loudly [Isaiah], don’t hold back! Raise your voice like a trumpet. Tell my people their transgression and the house of Jacob their sins… [Yet Israel says,] “Why have we fasted, but you have not seen? We have denied ourselves, but you haven’t noticed! ” [God replies,] “Look, you do as you please on the day of your fast and oppress all your workers. You fast with contention and strife to strike viciously with your fist. You cannot fast as you do today, hoping to make your voice heard on high. “Will the fast I choose be like this: A day for a person to deny himself, to bow his head like a reed, and to spread out sackcloth and ashes? Will you call this a fast and a day acceptable to Yahweh?”

The type of fasting that the leaders in Israel were conducting were only based on their own desire for God’s favor, not for truly being repentant. In response, God tells them the true type of sacrifice he was seeking in them: justice and compassion for those in need.

Isaiah 58:6-7 – “Isn’t this the fast I choose: To break the chains of wickedness, to untie the ropes of the yoke, to set the oppressed free, and to tear off every yoke? Is it not to share your bread with the hungry, to bring the poor and homeless into your house, to clothe the naked when you see him, and not to ignore your own flesh and blood?”

And the promise was if they were to do so sincerely, he would then pour out his blessings upon them, the very thing they were hoping for through their own private and personal fasting.

Isaiah 58:10 – “and if you offer what you have to the hungry, and satisfy the afflicted one, then your light will shine in the darkness, and your night will be like noonday.”

God was promising a blessing of recompense that would be poured out if they would simply obey his command to help the poor. Becoming a shining light is imagery that speaks to the exemplary status that would result for his people when they were faithful in carrying out what he asked.


Beyond the general Torah commands to provide for the poor of the land, what I find interesting about the command of God to allow for gleaning of the fields is that God also provides the reasoning behind it. They were to be obedient in this way, not just so they would be blessed and become a positive example to the rest of the world, but it was to be a reminder to themselves of their previous slavery in Egypt. This act of compassion was to prevent them from abusing the lowest class, because they had previously collectively been in that situation in Egypt. Therefore, as they practiced this compassion within their society, they would be honoring the memory of their ancestral bondage and making a statement that they would not be repeating the class abuse they had suffered in a foreign country with those among their own land.

In like fashion, I believe we should take this ideal to heart and put into practice actions that can be equivalent in our day and age.

Firstly, this command should encourage us to maintain a mentality that is supportive all classes of people in our society. Unless we are among the ultra-wealthy, as a working class we need to consider how slender the line is between being solvent and becoming bankrupt ourselves. For some there may only be a few months or weeks of hardship that can transition them to a similar status. This understanding should prompt us to act compassionately, as we ourselves could easily be in a similar situation. Yeshua’s command to “do unto others as you would have them do to you” should provide an appropriate response on our part.

Secondly, we should be intentional about contributing to those among the lowest classes of our culture. Whether it is through volunteering in local events or organizations designed to provide assistance, or whether it is contributing to those types of causes through our abundance, this command should prompt us to have an intentional plan of assisting others in need. We may not have agricultural fields that others can glean from, but we all have some source or sources of income which can be be apportioned thoughtfully and compassionately.

And finally, while many might seek to pursue political activism and social justice on behalf of the less fortunate, we need to be cautious if we are relying on systems and governmental institutions to fill in the gaps of our personal, spiritual obligation to assist those who are poor. I am deeply convicted when I read the personal nature of Isaiah’s exhortation to the people of God: “”Is it not to share YOUR bread with the hungry, to bring the poor and homeless into YOUR house, to clothe the naked when YOU see him, and not to ignore YOUR OWN flesh and blood?”

With the incredible variety of challenges that the poor and homeless in any community may be experiencing, such as mental challenges and drug addictions, inviting them into your home may not always be the safest or quite honestly best thing for them that truly helps their real needs. In those cases, we must exercise discernment. But it certainly does not absolve us of our ability to personally assist them by at least helping them to possibly find a local mission or para-ministry organization who may already specialize in providing more holistic support that can help them get back on their feet. Like the Samaritan of old in Yeshua’s parable, perhaps we can assist the disadvantaged individual by helping them to a caring organization and simply offer to help with the cost of their program involvement.

Let’s do a thought experiment. By current estimates in 2022, the average number of people per household in the U.S. is 2.6. With approximately 340 million Americans, this equates to around 130 million total households in this country. 67% of Americans claim to be Christian; this results in an estimated 87 million Christian households. The poverty rate among Americans is just above 10% of the total population. That equals approximately 34 million Americans or 13 million households in poverty. So taking all of these numbers into account, in simple math, if each one of the 87 million believing households was intentional about assisting just one of the 13 million households in poverty, poverty could easily be eliminated six times over in this country!

Now obviously these are round numbers and general assumptions that do not take into account the many-faceted challenges associated with a task of this magnitude. Is it really this simple? No, but hopefully it provides at least a glimmer of a perspective of how significant real and personal involvement can be. Isaiah encouraged his generation to take personal responsibility for their poor, and I believe God is continuing to task his people with this same objective. Think of the possibilities of what a more solvent society could mean not only for those rising out of poverty, but for our economy and for the benefit of all Americans. And beyond that, what if believers were to solve poverty in America, and then take that same momentum to other areas of the world in need? Truly acting on what we say we believe can make a real difference in this world. And that difference can honor God and bring glory to his name to a world desperately in need of him.

So, in conclusion, demonstrating compassion is not always easy; if it was, it would be commonplace, and we would not need to be encouraged to take actions that we would normally do anyway. However, what we can learn from the principle of gleaning of the fields is that it takes forethought and intentionality to be obedient to the commands of God when it comes to helping others. And while our current social status might not be based on a lineage that has been rescued out of actual slavery like the Israelites were, we as believers have all come from a background of spiritual slavery of disobedience to God in one form or another. God showed compassion to us when we were spiritually bankrupt and had nothing to offer him. If nothing else, this compassionate love of our God toward us should provide a recognition of our common bond with all others, not only in our country but around the world. This bond should then spur us on to obedience, to be faithful to God’s command of demonstrating compassion with those who cannot provide for themselves.


If you enjoy these daily blog posts, be sure to visit the growing archive of the Core of the Bible podcast. Each week we take a more in-depth look at one of the various topics presented in the daily blog. You can view the podcast archive on our Podcast Page, at Core of the Bible on Simplecast, or your favorite podcast streaming service.

Now also on YouTube, find us at: Core of the Bible on YouTube.

Questions or comments? Feel free to email me directly at coreofthebible@gmail.com.

God’s reward for compassionate giving

Giving to get something in return is a false compassion.

Giving to get something in return is a false compassion.

Matthew 6:1 – “Be careful not to practice your righteousness in front of others to be seen by them. Otherwise, you have no reward with your Father in heaven.”

Yeshua is very clear that acts of charity and support for the poor should be kept as private as possible. This is a principle based on the humility of the believer and on protecting the pride of the receiver; few people in need truly want to be identified as a “charity case.”

But in this passage, Yeshua mentions a reward that the Father provides. While many have speculated on what this would be, the complete passage provides the answer within itself.

Matthew 6:2-4 – “So whenever you give to the poor, don’t sound a trumpet before you, as the hypocrites do in the synagogues and on the streets, to be applauded by people. Truly I tell you, they have their reward. But when you give to the poor, don’t let your left hand know what your right hand is doing, so that your giving may be in secret. And your Father who sees in secret will reward you.”

We can see what the reward of the Father is by looking at its opposite: the reward that is received by the “hypocrites.” Their reward is to be applauded and admired by other people. But Yeshua stresses that private acts of charity result in a reward of the Father. If the hypocrite is to be rewarded with applause and admiration of people, then the reward of the Father can be shown to be admired and honored by him. It does not necessarily mean some sort of bounty will be poured out on you; although he could do that if he so desired.

Luke 6:38 – “Give, and it will be given to you; a good measure ​– ​pressed down, shaken together, and running over ​– ​will be poured into your lap. For with the measure you use, it will be measured back to you.”

This passage in the gospel of Luke only points to the abundance of God’s measure compared to even the smallest act of generosity on our part. God has many ways to pour out an abundant measure into our lives, whether well-being, peace with neighbors, bountiful crops, etc. Even our smallest act of compassion towards others holds great significance in his eyes.

But the emphasis Yeshua puts forth our passage in Matthew is that to be admired by the Father is in itself the highest reward. We should never give just so we can get something in return. Our giving is encouraged to be to those who have nothing to give in return for that very reason. Simply providing assistance to others and having the admiration of God should be more than enough for us.


If you enjoy these daily blog posts, be sure to visit the growing archive of the Core of the Bible podcast. Each week we take a more in-depth look at one of the various topics presented in the daily blog. You can view the podcast archive on our Podcast Page, at Core of the Bible on Simplecast, or your favorite podcast streaming service.

Now also on YouTube, find us at: Core of the Bible on YouTube.

Questions or comments? Feel free to email me directly at coreofthebible@gmail.com.

Obediently and joyfully assisting those in need

God loves a cheerful giver.

An ancient Jewish proverb states:

The merciful lend to their neighbors; by holding out a helping hand they keep the commandments.

Sirach 29:1

Regarding the commandments of God, one of the most comprehensive passages that was to influence the attitude of God’s people toward the poor among them is summed up in Moses’ declaration to the nation as they are about to cross over into the promised land of Canaan.

Deuteronomy 15:7-11 “If there is a poor man with you, one of your brothers, in any of your towns in your land which the LORD your God is giving you, you shall not harden your heart, nor close your hand from your poor brother; but you shall freely open your hand to him, and shall generously lend him sufficient for his need in whatever he lacks. Beware that there is no base thought in your heart, saying, The seventh year, the year of remission, is near,’ and your eye is hostile toward your poor brother, and you give him nothing; then he may cry to the LORD against you, and it will be a sin in you. You shall generously give to him, and your heart shall not be grieved when you give to him, because for this thing the LORD your God will bless you in all your work and in all your undertakings. For the poor will never cease to be in the land; therefore I command you, saying, ‘You shall freely open your hand to your brother, to your needy and poor in your land.’

In these commands, Moses encourages them to give generously to the poor, and to not let their hearts be grieved when doing so. Many times, we can follow a command, but we instead do it grudgingly and with the wrong attitude. God desires us to not only be obedient, but cheerfully so.

The intent of Moses’ instruction is echoed by the apostle Paul centuries later:

2 Corinthians 9:6-8 – The point is this: The person who sows sparingly will also reap sparingly, and the person who sows generously will also reap generously. Each person should do as he has decided in his heart ​– ​not reluctantly or out of compulsion, since God loves a cheerful giver. And God is able to make every grace overflow to you, so that in every way, always having everything you need, you may excel in every good work.

Though the Jewish proverb is lengthy and covers many aspects of the benefits of lending to those in need, in one place it makes the following salient point:

Help the poor for the commandment’s sake, and in their need do not send them away empty-handed. Lose your silver for the sake of a brother or a friend, and do not let it rust under a stone and be lost.

Sirach 29:9-10

In a time when there were no banks or ways of securing money, it was not uncommon to simply bury it. The proverb advises, “don’t let your silver rust under a stone and be lost.” Rather than storing it for future use where it may not last, or may get stolen, let it get some use by those in need of it. It is much more preferable to “lose” your silver for the sake of a brother or a friend than to lose it to someone who may find it under your stone and steal what you were storing for yourself.

Yeshua taught the same principle in his parable about greed and accumulation of wealth.

Luke 12:15-21 – He then told them, “Watch out and be on guard against all greed, because one’s life is not in the abundance of his possessions.” Then he told them a parable: “A rich man’s land was very productive. “He thought to himself, ‘What should I do, since I don’t have anywhere to store my crops? “I will do this,’ he said. ‘I’ll tear down my barns and build bigger ones and store all my grain and my goods there. “Then I’ll say to myself, “You have many goods stored up for many years. Take it easy; eat, drink, and enjoy yourself.” ‘ “But God said to him, ‘You fool! This very night your life is demanded of you. And the things you have prepared ​– ​whose will they be? ‘ “That’s how it is with the one who stores up treasure for himself and is not rich toward God.”

Helping those in need is not only a commandment of compassion to be obeyed, but a privilege and honor in the stewardship of the resources and blessings that God has provided us. Our faithfulness in being happily and freely “rich toward God” rather than rich toward ourselves brings honor to his name, and witnesses that we are truly his disciples abiding by his commandments.


If you enjoy these daily blog posts, be sure to visit the growing archive of the Core of the Bible podcast. Each week we take a more in-depth look at one of the various topics presented in the daily blog. You can view the podcast archive at https://core-of-the-bible.simplecast.com/ or your favorite podcast streaming service. Questions or comments? Feel free to email me directly at coreofthebible@gmail.com.

The timeless heritage of compassion

We would do well to remember that we have real responsibilities outside of our own selfish wants and needs.

“She opens her arms to the poor; yes, she extends her hands to the needy.”

Proverbs 31:20

The woman of Proverbs 31 has generally been understood to be the example of a faithful wife. But when all of her qualities are viewed holistically, it becomes apparent that it would be highly unusual for one individual to be able to accomplish all of those different tasks successfully and sustainably.

However, if we view this woman from an allegorical perspective of those who are faithful to God, a beautiful picture emerges of responsibilities he has tasked us with in this world.  From this vantage point, we see the various things that we are challenged with in our walk with the Lord. One of the outstanding characteristics displayed here is care and compassion for the poor and needy.

If we view some of these terms a little more closely, we find that the meanings extend farther than what we might just consider to be those who are beggars hoping for handouts, or homeless individuals and families camped alongside the road. The word for poor can mean those who are depressed in mind or circumstance, or who are afflicted in some way. The needy can be more fully described as those who have a sense of want either in physical needs, but even in feelings. Based on these descriptions, it becomes apparent that there are likely many individuals who cross our paths who would qualify for our assistance in meeting those various levels of need.

Caring for the poor is a quality that is evident all throughout the biblical narrative.

Deuteronomy  15:11: “For the poor will never cease out of the land: therefore I command you, saying, You shall surely open your hand to your brother, to your needy, and to your poor, in your land.”

Proverbs 14:21: “He who despises his neighbor sins, but blessed is he who has pity on the poor.”

Proverbs 14:31: “He who oppresses the poor shows contempt for his Maker, but he who is kind to the needy honors him.”

Proverbs 19:17: “He who has pity on the poor lends to Yahweh; he will reward him.”

Especially evident within the teaching and practice of Yeshua, he makes it clear that there will always be a contingent of people who will be considered disadvantaged in some way, and we are encouraged to be helpful to them in ways that provide real relief.

Mark 14:7: “You always have the poor with you, and you can do what is good for them whenever you want…

Luke 14:12-14: “He also said to the one who had invited him, “When you make a dinner or a supper, don’t call your friends, nor your brothers, nor your kinsmen, nor rich neighbors, or perhaps they might also return the favor, and pay you back. But when you make a feast, ask the poor, the maimed, the lame, or the blind; and you will be blessed, because they don’t have the resources to repay you. For you will be repaid in the resurrection of the righteous.””

The apostle Paul reminds the Galatian congregation of their responsibility as he shares his deep desire to fulfill this ongoing command.

Galatians 2:10: “They [James, Peter, and John] only asked us to remember the poor — which very thing I was also zealous to do.”

Exhibiting compassion on the poor and needy has been a marker of the faithful all throughout the Bible. In view of the expanded definitions of the poor and needy to include all of those who are suffering from more than just physical or financial destitution, we would do well to remember that we have real responsibilities outside of our own selfish wants and needs. As God’s representatives in each generation, it’s up to us to set the example in our respective societies and generations. We honor our Creator when we honor all of those whom he has created through genuine compassion for their genuine needs.

If you enjoy these daily blog posts, be sure to visit the growing archive of the Core of the Bible podcast. Each week we take a more in-depth look at one of the various topics presented in the daily blog. You can view the podcast archive here. Questions or comments? Feel free to email me directly at coreofthebible@gmail.com.

Giving with intention and love

What does Yeshua really teach about giving to help those in need?

Core of the Bible podcast #29 – Giving with intention and love

In this episode we will be exploring the topic of compassion, and how our giving to the needs of others should stem from an intentional purpose of assistance and a heart of love, and not from a place of financial reciprocation.

Yeshua stated it this way:

Give to everyone who asks from you, and from one who takes away your goods do not demand them back. And as you wish that others would do to you, do so to them. … And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners, to get back the same amount. But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil. Luke 6:30-31, 34-35

In these verses, Yeshua appears to be saying that believers should give and loan freely to whoever asks of us, expecting nothing back from them. The distinctive aspect of how believers are supposed to model giving is to go outside the normal boundaries of the culture; to willingly give to those who would be considered unlikely recipients: those who can’t repay, even those who could be considered enemies.

This is not a practice for the faint of heart. Giving as God intends requires mettle and resolve. This is not “feel-good” giving. In fact, this type of giving can be painful because it seems so contrary to common sense.

First, it would be helpful if we were to identify what type of giving is being talked about here. An interesting dynamic is raised by the parallel of this teaching of Yeshua in Matthew 5:42

Matthew 5:42 Give to him that asks of you, and him that would borrow from you turn not away.

I am becoming of the opinion that, in our rush to exhibit compassion to others, we may have missed the actual intent of Yeshua’s teaching on this matter. As always, we need to remember that Yeshua’s teachings are all based on the torah of God.

Matthew 5:17, 19 “Don’t think that I came to abolish the Law or the Prophets. I did not come to abolish but to fulfill. … “Therefore, whoever breaks one of the least of these commands and teaches others to do the same will be called least in the kingdom of heaven. But whoever does and teaches these commands will be called great in the kingdom of heaven.

As we review the commands of God, we find basis for this teaching of Yeshua which may shed additional light on our giving practices.

Exodus 22:25 If you lend money to one of My people among you who is poor, you must not act as a creditor to him; you are not to charge him interest.

Leviticus 25:35-37 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. 36Do not take any interest or profit from him, but fear your God, that your countryman may live among you. 37You must not lend him your silver at interest or sell him your food for profit.

Deut 15:4-6: “However there shall be no poor with you (for Yahweh will surely bless you in the land which Yahweh your God gives you for an inheritance to possess it) if only you diligently listen to Yahweh your God’s voice, to observe to do all this commandment which I command you today. For Yahweh your God will bless you, as he promised you. You will lend to many nations, but you will not borrow. You will rule over many nations, but they will not rule over you.”

Deut 15:7-11: “If a poor man, one of your brothers, is with you within any of your gates in your land which Yahweh your God gives you, you shall not harden your heart, nor shut your hand from your poor brother; but you shall surely open your hand to him, and shall surely lend him sufficient for his need, which he lacks. Beware that there not be a base thought in your heart, saying, “The seventh year, the year of release, is at hand”; and your eye be evil against your poor brother, and you give him nothing; and he cry to Yahweh against you, and it be sin to you. You shall surely give, and your heart shall not be grieved when you give to him; because that for this thing Yahweh your God will bless you in all your work, and in all that you put your hand to. For the poor will never cease out of the land. Therefore I command you to surely open your hand to your brother, to your needy, and to your poor, in your land.”

Deuteronomy 23:19-20 “You shall not charge interest to your countrymen: interest on money, food, or anything that may be loaned at interest. 20“You may charge interest to a foreigner, but to your countrymen you shall not charge interest, so that the LORD your God may bless you in all that you undertake in the land which you are about to enter to possess.

Based on these passages, it is apparent that in the days of ancient Israel, with no established banks or other forms of credit, it was a common practice for those who might have fallen on hard times to request loans from family and friends to get back on their feet.

Ellicott’s commentary states the following on Matthew 5:42 regarding someone who would borrow from you:

From him that would borrow.—The force of the precept depends on its connection with the Jewish Law, which forbade not only what we call usury, i.e., excessive interest, but all interest on loans where debtor and creditor alike were Israelites (Exodus 22:25; Leviticus 25:37; Deuteronomy 23:19-20). From our modern point of view that law cannot be regarded as in harmony with the present order of society, nor consistent with our modern views of financial justice. It is not the less true, however, that in the education of a family or nation, such a prohibition may be a necessary and useful discipline. We should look with scorn on boys who lent on interest to their brothers or their schoolfellows, and the ideal of the Law of Moses was that of treating all Israelites as brothers brought under the discipline of the schoolmaster. As if with a prescient insight into the besetting temptation of the race, the lawgiver forbade a practice which would have destroyed, and eventually did destroy, the sense of brotherhood (Nehemiah 5:1-13), leaving it open to receive interest from strangers who were outside the limits of the family (Deuteronomy 23:20). The higher law of Christ treats all men as brothers, and bids us, if it is right to lend as an act of charity, to do so for love, and not for profit.

The intent of these torah commands, coupled with Yeshua’s teaching, seems to imply that there should not be discrimination in whom you lend to, whether close associate whom you know will repay, versus a faint acquaintance whom you recognize may never repay you. The issue was not the repayment, but the generous giving in love.


I believe we can learn much, both good and bad, from contemporaneous writings from ancient Israel. I like reading the apocrypha, or the additional books of the Bible that are found in Orthodox and Catholic versions of the Bible, because they provide historical perspective on how the Tanakh, or Old Testament, was being interpreted by the culture in the time period between the Old and New Testaments.

For example, in the apocryphal book of the Wisdom of Sirach, which is very similar to the book of Proverbs, there’s an insightful teaching that corresponds with Yeshua’s mentality in our current passage under discussion, explaining the benefits of unrestricted generosity.

Sirach 29: 1-13 He that shows mercy will lend to his neighbor,  and he that strengthens him with his hand keeps the commandments. Lend to your neighbor in the time of his need; and in turn, repay your neighbor promptly. Confirm your word and keep faith with him, and on every occasion you will find what you need. Many persons regard a loan as a windfall, and cause trouble to those who help them. A man will kiss another’s hands until he gets a loan, and will lower his voice in speaking of his neighbor’s money; but at the time for repayment he will delay, and will pay in words of unconcern, and will find fault with the time. If the lender exert pressure, he will hardly get back half, and will regard that as a windfall. If he does not, the borrower has robbed him of his money, and he has needlessly made him his enemy; he will repay him with curses and reproaches, and instead of glory will repay him with dishonor. Because of such wickedness, therefore, many have refused to lend; they have been afraid of being defrauded needlessly. Nevertheless, be patient with a man in humble circumstances, and do not make him wait for your alms.9 Help a poor man for the commandment’s sake, and because of his need do not send him away empty. Lose your silver for the sake of a brother or a friend, and do not let it rust under a stone and be lost. Lay up your treasure according to the commandments of the Most High, and it will profit you more than gold. Store up almsgiving in your treasury, and it will rescue you from all affliction; more than a mighty shield and more than a heavy spear, it will fight on your behalf against your enemy.

Here we can see how generosity with those in need is encouraged. But we also see the type of giving that is being discussed; it is not so much donating to someone’s needs, but rather providing them a generous loan. We can see the language of lender and borrower and repayment of loans being discussed.

This is absolutely in accord with the torah teachings we looked at earlier;

Exodus 22:25 If you lend money to one of My people among you who is poor, you must not act as a creditor to him; you are not to charge him interest.

The other torah passages we looked at had a similar emphasis. So as we look for the ancient understanding of giving to those in need, we find that the primary method of accomplishing that, and the method that God encourages, is to freely lend, without interest, to those who are in need.

This is the same thing Yeshua is teaching

Luke 6:35 ESV – … lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil.

Matthew 5:42 Give to him that asks of you, and him that would borrow from you turn not away.

Based on this broad ancient context, we can see that the type of giving God desires believers to practice is intentional and generous loans to those in need, all the while expecting nothing in return. While a loan with no expectation of return is essentially a gift, the idea remains that the receiver of the loan has been thoughtfully tended to without the stigma of charity or a handout. God’s intent is that their needs have been duly assessed, and a reasonable measure of assistance has been provided in love. Most would repay the loan/gift, and this is to be counted as a bonus to the lender, as many simply would not repay.

All of this seems pretty straightforward as far as torah teaching and the cultural context of the day. So if this is the case, why was it necessary for Yeshua to provide additional insight to his followers about loving, and possibly even lending to, those who could be considered enemies?


While the teaching on generosity does appear reasonably clear, we find that Yeshua felt it was necessary to dig in deeper to the concept in his day and age for his audience. Whenever we see Yeshua doing this, it is typically to overcome the wrong perspectives that were exemplified in his day.

For example, in Matthew 23, there are a lot of condemnations that Yeshua leveled against the hypocrisy and unrighteousness of the religious leaders.  Here are a few of those

Matthew 23:16, 23 “Woe to you, blind guides, who say, ‘If anyone swears by the temple, it is nothing, but if anyone swears by the gold of the temple, he is bound by his oath.’ …

23 “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others.

Matthew 23:25 “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence.

Yeshua is condemning them for building up and enforcing exclusive and harmful traditions around godly things: creating nonsensical rules for oaths concerning the holy temple; demonstrating exacting minuteness in tithing, but foregoing true justice conveyed in God’s torah; obsessively minding cleanliness commands while ignoring the intent and spirit of those commands.

This is the work Yeshua had to do in the process of calling out the remnant of true believers away from the hypocritical religious establishment. He had to make sure he was reestablishing them on the correct spirit and intent of God’s torah.

This extended also to ungodly traditions that had grown up like weeds around the clear teachings of God on giving and loaning to those in need. An historical example of this type of wrong perspective can also be found in the apocryphal book of Sirach, as it discusses who is “worthy” of receiving favor.

Sirach 12:4-7 Give to the godly man, but do not help the sinner. Do good to the humble, but do not give to the ungodly; hold back his bread, and do not give it to him, lest by means of it he subdue you; for you will receive twice as much evil for all the good which you do to him. For the Most High also hates sinners and will inflict punishment on the ungodly. Give to the good man, but do not help the sinner.

I believe this is the type of thinking that Yeshua was trying to overcome. Passing judgment on who would receive your alms or your loan was keeping truly needy people from being helped. Rather than promoting a society of generosity, as the torah had intended, the command had turned into a system of condemnation and refusal to help those who were not considered worthy. This only served to cause further division and corruption within the religious system of his day.

So Yeshua’s directive to give or loan to everyone, good or bad, or even someone considered an enemy, was a radical departure from the ideas of giving that had come into vogue among the elite. A believer’s generosity should not be based on the perceived worthiness of an individual, but through the careful assessment of the need and a loan free of interest or any other catch.


Okay, so if we understand that this principle of giving revolves around the idea of loans, then how does that affect our response with those who approach us on the street corners for handouts?

Does this mean that we shouldn’t give to every beggar on the street corner, or whomever we pass on the sidewalk who approaches us for money? After all, Yeshua did teach to “give to whomever asks of you…”

Let’s see how this has been classically interpreted over the centuries.

Cambridge Bible for Schools and Colleges

Give to every man that asketh of thee] Literally, “be giving implying a habit, not an instant act. Here again we have a broad, general principle of unselfishness and liberality safely left to the common sense of mankind, Deuteronomy 15:7-9. The spirit of our Lord’s precept is now best fulfilled by not giving to every man that asks, because in the altered circumstances of the age such indiscriminate almsgiving would only be a check to industry, and a premium on imposture, degradation, and vice. By ‘giving,’ our Lord meant ‘conferring a boon;’ but mere careless giving now, so far from conferring a boon, perpetuates a curse and inflicts an injury. The spirit of the precept is large-handed but thoughtful charity. Love must sometimes violate the letter as the only possible way of observing the spirit (Matthew 15:26; Matthew 20:23).

This is a really interesting perspective and not a popular view that is heard preached from the pulpits. These commentators are suggesting that indiscriminate handouts to those who approach us are actually a careless, rather than a caring, action. They go so far as to say that this “perpetuates a curse and inflicts injury” upon the receiver, because it not only prevents them from desiring to earn a wage, it also reinforces a culture of degradation and vice. In this view, handouts actually go against the spirit of the principle of intentional and generous giving that Yeshua is teaching about.

Matthew Poole’s Commentary

Matthew hath much the same passage, only he saith, “Give to him that … asketh of thee;” and for the latter clause, he hath, “from him that would borrow of thee turn not thou away,” which seems more agreeing to the precept. Deu 15:8. These precepts of our Saviour must be interpreted, not according to the strict sense of the words, as if every man were by them obliged, without regard to his own abilities, or the circumstances of the persons begging or asking of him, to give to every one that hath the confidence to ask of him; but as obliging us to liberality and charity according to our abilities, and the true needs and circumstances of our poor brethren, and in that order which God’s word hath directed us; first providing for our own families, then doing good to the household of faith, then also to others, as we are able, and see any of them true objects of our charity.

Ellicott’s Commentary for English Readers

(42) Give to him that asketh.—Here again our Lord teaches us by the method of a seeming paradox, and enforces a principle binding upon every one in the form of a rule which in its letter is binding upon no man. Were we to give to all men what they ask, we should in many cases be cursing, not blessing, them with our gifts. Not so does our Father give us what we ask in prayer; not so did Christ grant the prayers of His disciples. That which the words really teach as the ideal of the perfect life which we ought to aim at, is the loving and the giving temper that sees in every request made to us the expression of a want of some kind, which we are to consider as a call to thoughtful inquiry how best to meet the want, giving what is asked for if we honestly believe that it is really for the good of him who asks, giving something else if that would seem to be really better for him. Rightly understood, the words do not bid us idly give alms to the idle or the impostor; and St. Paul’s rule, “If a man will not work, neither let him eat” (2Thessalonians 3:10), is not a departure from the law of Christ, but its truest application and fulfilment.

Wow. In looking at these classic commentaries I find it amazing how they have arrived at similar conclusions to each other, yet the principle they are espousing is so far removed from what we see actually promoted among God’s people today.

In my opinion, when the words of Yeshua are maintained within the context of all scripture, and not cherry-picked to support a specific ideologies or a denominational bias, a comprehensive and consistent view arises that can provide very practical insights for all.

For the topic at hand, if we understand it is a principle for regulating generous and intentional loaning for assistance in hard times, this causes us to take time to lovingly and caringly assess someone’s real needs and provide real help. Simply providing small handouts to those who would beg from us, while not wrong in and of themselves, don’t really solve the person’s situation and typically only make us feel better about ourselves. Of course we should always be willing to share food and resources with those in need, but we would do well to be thoughtful and intentional so that the individual is truly helped.


So, considering all of this wide perspective on giving, if we return to the teaching of Yeshua, why should we give anything to those whom are unable to repay? Along those lines, why should we be commanded by Yeshua to give generously even to those who could be considered adversarial?

There are at least five reasons that immediately come to mind, but many more could be added as well.

First of all, as we have just seen in the words of Yeshua, because this type of intentional giving is what is expected of us by God: “Give to those who would ask of you.” He quite simply expects us to be generous in helping others.

Secondly, because everything we have is temporary at best.

2 Corinthians 4:18 So we do not focus on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal.

Thirdly, because everything we have has been provided by God, so why should we hold back what has been freely given to us?

Psalm 37:26 [The righteous] is always generous, always lending, and his children are a blessing.

Proverbs 22:9 A generous person will be blessed, for he shares his food with the poor.

2 Corinthians 9:10-11 Now the one who provides seed for the sower and bread for food will also provide and multiply your seed and increase the harvest of your righteousness. You will be enriched in every way for all generosity, which produces thanksgiving to God through us.

Fourthly, because believers are supposed to be distinctive in this world, not to follow the conventions of the existing culture.

Matthew 5:13-16 “You are the salt of the earth. But if the salt should lose its taste, how can it be made salty? It’s no longer good for anything but to be thrown out and trampled under people’s feet.  “You are the light of the world. A city situated on a hill cannot be hidden. “No one lights a lamp and puts it under a basket, but rather on a lampstand, and it gives light for all who are in the house. “In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven.

Fifthly, because God is kind to the ungrateful and evil, and our goal is to be like him, and to exemplify his character of compassion in this world.

Matthew 5:44-45, 48 “But I tell you, love your enemies and pray for those who persecute you, “so that you may be children of your Father in heaven. For he causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. … “Be perfect, therefore, as your heavenly Father is perfect.

According to Yeshua, giving in this manner also carries a promise of reward: you will be considered a child of the Most High. I can think of no higher honor or greater decoration to be bestowed upon us than for God to call us his own children.


If you enjoy these daily blog posts, be sure to visit the growing archive of the Core of the Bible podcast. Each week we take a more in-depth look at one of the various topics presented in the daily blog. You can view the podcast archive here. Questions or comments? Feel free to email me directly at coreofthebible@gmail.com.

A legacy of compassion and love

Helping those in need is the great privilege among the people of God.

They asked only that we would remember the poor, which I had made every effort to do.

Galatians 2:10

In his letter to the Galatians, Paul gives a brief review of his activities after becoming a believer in the Messiah. He says after his conversion he immediately went to Arabia, and then returned back to Damascus (1:17). (As an aside, some have postulated a theory that he traveled to Arabia to visit Mt. Sinai, because his own personal revelation had changed his whole world).

He then relates three more years had passed before he spent two weeks in Jerusalem with Peter, and also met with James during his visit there (1:18-19). He traveled around Syria and Cilicia at that time and was unknown to the Messianic assemblies in Judea (1:21-22).

He returned to Jerusalem fourteen years later after receiving a revelation that he should minister among the nations, and not among his own people in Judea. He wanted confirmation from the then-leaders of the Messianic believers in Jerusalem (Peter, James, and John) that this was an appropriate ministry approach (2:1-2, 9), which they acknowledged with “the right hand of fellowship,” (2:9). Upon receiving this confirmation, he relates that “they asked only that we would remember the poor, which I had made every effort to do.”

I find it fascinating that out of all of the doctrinal issues which could potentially have been raised with the confirmation of an international ministry, that remembering the poor is the primary effort that should be a focus of this endeavor.

However, this is not without precedent in the history of the kingdom of God. As Israel was preparing to enter the land of Canaan, Moses provided specific instruction about the care and protection of those who would be needy among them.

Deuteronomy 15:7-8 “If there is a poor person among you, one of your brothers within any of your city gates in the land the LORD your God is giving you, do not be hardhearted or tightfisted toward your poor brother. Instead, you are to open your hand to him and freely loan him enough for whatever need he has.”

This command comes immediately on the heels of an accompanying conditional promise that I personally have overlooked until recently re-reading this passage.

Deuteronomy 15:4-5 “There shall be no poor among you, however, because the LORD is certain to bless you in the land the LORD your God is giving you to possess as an inheritance ​– ​ if only you obey the LORD your God and are careful to follow every one of these commands I am giving you today.”

While there is an acknowledgement that there will always be those in need in the land, there is a conditional promise that if they are careful to follow the commands of Yahweh in providing for their needy, there is no need for anyone to have lack within the earthly kingdom of God which was being established in the land of Canaan.

Deuteronomy 15:11 “…that is why I am commanding you, ‘Open your hand willingly to your poor and needy brother in your land.'”

To my way of thinking, this principle has enormous implications for us today. God has promised his people that within the kingdom there is no need for anyone to be in want of necessities, IF we follow his command to always help those in need. Throughout his Word, or Torah, Yahweh provides for his people time and time again, and here he is mentioning that we have an opportunity, rather, an obligation, to partner with him in that provision by helping those among the kingdom who are in need.

“There shall be no poor among you…” What a great opportunity and privilege to find ways to help those among his people who are without necessity, just as the apostles in Jerusalem commissioned Paul to do among the nations. When we are obedient to God’s Word in this area, we are participating in a legacy of compassion that is thousands of years old. But we must remember, the motivation should always be one not of compulsion, but of love.

1 Corinthians 13:3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, and if I have not love, it gains me nothing.

2 Corinthians 9:7 Each person should do as he has decided in his heart ​– ​not reluctantly or out of compulsion, since God loves a cheerful giver.

If you enjoy these daily blog posts, be sure to visit the growing archive of the Core of the Bible podcast. Each week we take a more in-depth look at one of the various topics presented in the daily blog. You can view the podcast archive here. Questions or comments? Feel free to email me directly at coreofthebible@gmail.com.