EGW WritingsLeviticus 25

Manuscript Releases, vol. 6 [Nos. 347-418]

MR No. 415—Dating Sabbatical and Jubilee Years

6MR 394.1

Special laws were given to the Israelites in regard to the tilling of the soil. [Leviticus 25:1-7, quoted.]

Manuscript Releases, vol. 13 [Nos. 1000-1080]

MR No. 1018—Lessons on Liberality in Leviticus and Deuteronomy

13MR 135.3

And this some call the Dark Ages. If so, it is not because they had no communication from heaven. Leviticus 25. The Lord was over the whole earth. Every seventh year was a sabbatical year. This would be a wonderful arrangement down in this age of great light. Not only the agricultural processes were to be intermitted, but the cultivation of the soil was not permitted. It lay in its spontaneous growth for the benefit of the poor. All had free access to it—the strangers and the flocks and herds. This was to invigorate the productive, worn-out soil, and to teach the Hebrew nation that God was the Householder, and the people were His tenants. The land had a sabbath, or yearly sabbath.

The Ellen G. White Letters and Manuscripts: Volume 1

Lt 1, 1847

Then commenced the jubilee, when the land should rest. I saw the pious slave rise in triumph and victory, and shake off the chains that bound him, while his wicked master was in confusion, and knew not what to do;13

Millerites and early Adventists often drew parallels of different kinds between the year of jubilee as the climax of the ancient Jewish calendar (Lev. 25) and the climax of earth’s history at the coming of Christ and the millennium. Thus, the instruction given that all Hebrew slaves were to be freed in the jubilee year (Lev. 25:10) was seen by William Miller as “typical of the redemption of the people of God from all captivity, bondage, or death into the glorious liberty of the sons of God; Rom. viii.21; and is also typical of the times of the restitution of all things. Acts iii. 21.” Likewise J. H. Waggoner, writing in 1859, saw “the fiftieth year, or jubilee … [when] bondmen went free … [as] typifying the final redemption of God’s people … now groaning under the curse.” It is possible that the passage about “the pious slave” in this vision should be given a similar typological interpretation rather than a literal one. Most readers, however, have assumed that the slave statement should be understood literally. Dudley Canright, archcritic of Seventh-day Adventism, classifies it with “other mistakes” that Ellen White made: “In 1849 she foretold what would happen when Jesus came, and said: ‘I saw the pious slave rise.’ But now there are no slaves. She had not then dreamed of the abolition of slavery.” Considerable discussion of this charge has ensued over the years.

Letters and Manuscripts — Volume 14 (1899)

Lt 137, 1899

14LtMs, Lt 137, 1899, par. 2

Many resolutions had been made which had never been carried out, and there seemed to be a heavy burden upon us all. Then a voice said to us, “You have not obeyed the voice of God. In Leviticus you have Christ’s words recorded for your direction in various lines of work, but the principles of God’s Word have been disregarded.”

Letters and Manuscripts — Volume 14 (1899)

Lt 221, 1899

14LtMs, Lt 221, 1899, par. 2

I have things to send to you in writing that I deem very important, and I think it will be prepared in a form so that many may be benefited by it. I should oft be so pleased to have talks with you upon matters that are intensely interesting to me, that I am trying to write out, in reference to the specifications in Scriptural injunctions in regard to the duties one to another in Leviticus and Deuteronomy. We must just call to our minds those [precepts on] actual, practical missionary work, and work intelligently, and do the very principles of Christianity, the gospel of the Old Testament.

14LtMs, Lt 221, 1899, par. 3

And this some call the Dark Ages. If so, it is not because they had no communication from heaven. [See] Leviticus 25. The Lord was over the whole earth. Every seventh year was a sabbatical year. This would be a wonderful arrangement down in this age of great light. Not only the agricultural processes were to be intermitted, but the cultivation of the soil was not permitted. It lay in its spontaneous growth for the benefit of the poor. All had free access to it—the strangers and the flocks and the herds. This was to invigorate the productive, worn-out soil, and to teach the Hebrew nation that God was the Householder, and the people were His tenants. The land had a sabbath, or yearly sabbath.

14LtMs, Lt 221, 1899, par. 5

I cannot write out all that is contained in Leviticus and Deuteronomy. But I think our people in this enlightened age of 1899, if they would go back to the period they call the “Dark Ages” and bring into their practical life the lessons that Christ gave to the Hebrews, they would act out the obedience God required of them. Their hearts would not be so full of selfish principles that when His brethren working in hard fields should ask a favor, that they would close the door of their heart and say, No.

Letters and Manuscripts — Volume 14 (1899)

Ms 121, 1899

14LtMs, Ms 121, 1899, par. 9

Special laws were given to the Israelites in regard to the tilling of the soil. “The Lord spake unto Moses in mount Sinai, saying, speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years shalt thou sow thy field, and six years shalt thou prune thy vineyard, and gather in the fruit thereof; but in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord; thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed; for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, and for thy cattle and for the beasts that are in thy land, shall all the increase thereof be meat.” [Leviticus 25:1-7.]

14LtMs, Ms 121, 1899, par. 12

Every fiftieth year, the year of jubilee, every inheritance in the land was to be restored to its original owner. “In the year of jubilee ye shall return every man unto his possession,” God declared. [Verse 13.]

14LtMs, Ms 121, 1899, par. 15

“Wherefore ye shall do my statutes, and keep my judgments,” He declared, “and ye shall dwell in the land in safety. And the land shall yield her fruit and ye shall eat your fill, and dwell therein in safety. And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase; then will I command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store.” [Verses 18-22.]

14LtMs, Ms 121, 1899, par. 21

Let those who believe the word of the Lord read the instruction contained in Leviticus and Deuteronomy. There they will learn what kind of an education was to leave its impress on the families of the nation of Israel. God’s chosen people were to stand forth distinct and holy, separate from the nations who knew not God. But they were given directions to treat the stranger kindly. He was not to be looked down on because he was not of Israel. The Israelites were to love the strangers, because Christ died as verily to save them as He did to save Israel. The Lord God of Israel would receive them if they chose the society of those who knew and acknowledged Him. In this way they would learn of Jehovah, and glorify Him as they beheld His works in behalf of His chosen people.

To Be Like Jesus

Rich Blessings From a Sabbath for the Land, August 24

BLJ 250.1

Six years you shall sow your field, and six years you shall prune your vineyard, and gather in its fruit; but in the seventh year there shall be a sabbath of solemn rest for the land, a sabbath to the Lord. You shall neither sow your field nor prune your vineyard. Leviticus 25:3, 4, NKJV.

Patriarchs and Prophets

Chapter 51—God’s Care for the Poor

PP 531.3

Every seventh year special provision was made for the poor. The sabbatical year, as it was called, began at the end of the harvest. At the seedtime, which followed the ingathering, the people were not to sow; they should not dress the vineyard in the spring; and they must expect neither harvest nor vintage. Of that which the land produced spontaneously they might eat while fresh, but they were not to lay up any portion of it in their storehouses. The yield of this year was to be free for the stranger, the fatherless, and the widow, and even for the creatures of the field. Exodus 23:10, 11; Leviticus 25:5.

PP 531.4

But if the land ordinarily produced only enough to supply the wants of the people, how were they to subsist during the year when no crops were gathered? For this the promise of God made ample provision. “I will command My blessing upon you in the sixth year,” He said, “and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store.” Leviticus 25:21, 22.

PP 532.5

To the poor, the seventh year was a year of release from debt. The Hebrews were enjoined at all times to assist their needy brethren by lending them money without interest. To take usury from a poor man was expressly forbidden: “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. Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase.” Leviticus 25:35-37. If the debt remained unpaid until the year of release, the principal itself could not be recovered. The people were expressly warned against withholding from their brethren needed assistance on account of this: “If there be among you a poor man of one of thy brethren, ... thou shalt not harden thine heart, nor shut thine hand from thy poor brother.... Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the Lord against thee, and it be sin unto thee.” “The poor shall never cease out of the land; therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land,” “and shalt surely lend him sufficient for his need, in that which he wanteth.” Deuteronomy 15:7-9, 11, 8.

PP 533.2

After “seven sabbaths of years,” “seven times seven years,” came that great year of release—the jubilee. “Then shalt thou cause the trumpet of the jubilee to sound ... throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family.” Leviticus 25:9, 10.

PP 534.1

The Lord declared to Israel: “The land shall not be sold forever: for the land is Mine; for ye are strangers and sojourners with Me.” Leviticus 25:23. The people were to be impressed with the fact that it was God’s land which they were permitted to possess for a time; that He was the rightful owner, the original proprietor, and that He would have special consideration made for the poor and unfortunate. It was to be impressed upon the minds of all that the poor have as much right to a place in God’s world as have the more wealthy.

From Eternity Past

The Mercy of God to Poor People

EP 381.2

Every seventh year special provision was made for the poor. At seedtime, which followed the ingathering, the people were not to sow; they should not dress the vineyard in the spring; and they must expect neither harvest nor vintage. The yield of this year was to be free for the stranger, the fatherless, and the widow, and even for the creatures of the field. Exodus 23:10, 11; Leviticus 25:5.

EP 381.3

But if the land ordinarily produced only enough to supply the wants of the people, how were they to subsist during the year when no crops were gathered? The promise of God made ample provision: “I will command My blessing upon you in the sixth year,” He said, “and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of the old fruit until the ninth year; until her fruits come in ye shall eat of the old store.” Leviticus 25:21, 22.

EP 382.3

To the poor, the seventh year was a year of release from debt. The Hebrews were to lend money without interest to their needy brethren. To take usury from a poor man was expressly forbidden: “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. Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase.” Leviticus 25:35-37. If the debt remained unpaid until the year of release, the principal itself could not be recovered. “If there be among you a poor man of one of thy brethren, ... thou shalt not harden thine heart, nor shut thine hand from thy poor brother... . Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the Lord against thee, and it be sin unto thee.” “The poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land,” “and shalt surely lend him sufficient for his need, in that which he wanteth.” Deuteronomy 15:7-9, 11, 8.

From Here to Forever

Appendix

HF 413.2

Page 35. Prophetic Dates. An important principle of interpreting time prophecies is the year-day principle—under which a day of prophetic time equals a year of calendar time. Some of the Bible reasons for this principle are as follows: (1) The year-day principle is in harmony with the principle of symbolically interpreting beasts as kingdoms, horns as powers, oceans as peoples, etc. (2) The Lord, speaking in Numbers 14:34 and Ezekiel 4:6, upholds the principle. (3) The 2300 days (years) of Daniel 8:14 cover the history of the Medo-Persian, Grecian, and Roman empires, as the angel explains in verses 19-26 (“at the time of the end shall be the vision”). These empires lasted many times longer than 2300 literal days. Nothing can fit except the year-day principle. (4) Daniel 11 is an expansion of the prophecy of Daniel 8, yet Daniel 11 is not symbolic. Three times it speaks of “years” (verses 6, 8, 13) as a parallel of “days” in Daniel 8:14. (6) The angel explained to Daniel that these prophecies concerned “the time of the end” (8:19, 26; 10:13, 14). If the “days” were literal, the prophecies would not make sense. (7) A day for a year was a common way of speaking in Old Testament Hebrew. See Leviticus 25:8; Genesis 29:27. (8) The book of Revelation unlocks the prophecies of Daniel, showing that their fulfillment was still future in the time of the apostles. Further, the year-day principle has been recognized and accepted as a valid biblical principle by many careful Bible students such as Joachim of Floris, Wycliffe, Joseph Mede, SirIsaac Newton, Bishop Thomas Newton, Alexander Keith and many others.

From Eternity Past

Preventing Extremes of Wealth or Poverty

EP 383.2

After “seven times seven years” came the great year of release—the jubilee. “Then shalt thou cause the trumpet of the jubilee to sound ... throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: ... and ye shall return every man unto his family.” Leviticus 25:9, 10.

EP 383.6

The Lord declared to Israel: “The land shall not be sold forever: for the land is Mine; for ye are strangers and sojourners with Me.” Leviticus 25:23. God was the rightful owner, the original proprietor. It was to be impressed upon the minds of all that the poor and unfortunate have as much right to a place in God’s world as the wealthy.

Testimonies for the Church, vol. 9

Section 7—The Religious Liberty Work

“Proclaim liberty throughout all the land unto all the inhabitants thereof.” “Be ye therefore wise as serpents, and harmless as doves.” Leviticus 25:10; Matthew 10:16.

The Ministry of Healing

God’s Plan for Israel

MH 184.3

“The land shall not be sold forever,” was the Lord’s direction; “for the land is Mine; for ye are strangers and sojourners with Me. And in all the land of your possession ye shall grant a redemption for the land. If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold. And if the man ... himself be able to redeem it; ... he may return unto his possession. But if he be not able to restore it to him, then that which is sold shall remain in the hand of him that hath bought it until the year of jubilee.” Leviticus 25:23-28.

MH 185.1

“Ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family.” Verse 10.

To Be Like Jesus

God’s Plan to Prevent Poverty, June 8

BLJ 171.1

That fiftieth year shall be a Jubilee to you; in it you shall neither sow nor reap what grows of its own accord, nor gather the grapes of your untended vine.... And if you sell anything to your neighbor or buy from your neighbor’s hand, you shall not oppress one another. Leviticus 25:11-14, NKJV.

BLJ 171.5

“The land shall not be sold for ever” was the Lord’s direction: “for the land is mine; for ye are strangers and sojourners with me. And in all the land of your possession ye shall grant a redemption for the land. If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold. And if the man ... himself be able to redeem it; ... he may return unto his possession. But if he be not able to restore it to him, then that which is sold shall remain in the hand of him that hath bought it until the year of jubilee” (Leviticus 25:23-28).... Thus every family was secured in its possession, and a safeguard was afforded against the extremes of either wealth or want.—The Ministry of Healing, 183-185.

The Ministry of Healing

Business Principles

MH 187.3

“Thou shalt not pervert the judgment of the stranger, nor of the fatherless; nor take a widow’s raiment to pledge.” “When thou dost lend thy brother anything, thou shalt not go into his house to fetch his pledge. Thou shalt stand abroad, and the man to whom thou dost lend shall bring out the pledge abroad unto thee. And if the man be poor, thou shalt not sleep with his pledge.” “If thou at all take thy neighbor’s raiment to pledge, thou shalt deliver it unto him by that the sun goeth down: for that is his covering only: ... wherein shall he sleep? and it shall come to pass, when he crieth unto Me, that I will hear; for I am gracious.” “If thou sell aught unto thy neighbor, or buyest aught of thy neighbor’s hand, ye shall not oppress one another” Deuteronomy 24:17, 10-12; Exodus 22:26, 27; Leviticus 25:14.

To Be Like Jesus

Never Take Advantage of Another’s Misfortune, June 5

BLJ 168.3

“Thou shalt not pervert the judgment of the stranger, nor of the fatherless; nor take a widow’s raiment to pledge” (Deuteronomy 24:17). “When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge. Thou shalt stand abroad, and the man to whom thou dost lend shall bring out the pledge abroad unto thee. And if the man be poor, thou shalt not sleep with his pledge” (Verses 10-12). “If thou at all take thy neighbour’s raiment to pledge, thou shalt deliver it unto him by that the sun goeth down: for that is his covering only ...: wherein shall he sleep? and it shall come to pass, when he crieth unto me, that I will hear; for I am gracious” (Exodus 22:26, 27). “If thou sell aught unto thy neighbour, or buyest aught of thy neighbour’s hand, ye shall not oppress one another” (Leviticus 25:14).

To Be Like Jesus

God’s Grace Needed to Polish Us, June 9

BLJ 172.1

Therefore you shall not oppress one another, but you shall fear your God; for I am the Lord your God. Leviticus 25:17, NKJV.

From Heaven With Love

Chapter 61—The Little Man Who Became Important

HLv 368.6

Before Zacchaeus had looked upon the face of Christ, he had confessed his sin. He had begun to carry out the teaching written for ancient Israel as well as for ourselves: “If your brother becomes poor, and cannot maintain himself with you, you shall maintain him; as a stranger and a sojourner he shall live with you. Take no interest from him or increase, but fear your God.” “You shall not wrong one another, but you shall fear your God, for I am the Lord your God.” Leviticus 25:35, 36, 17, RSV. The very first response of Zacchaeus to the love of Christ was to manifest compassion toward the poor and suffering.

The Desire of Ages

Chapter 61—Zacchaeus

DA 555.4

Before Zacchaeus had looked upon the face of Christ, he had begun the work that made him manifest as a true penitent. Before being accused by man, he had confessed his sin. He had yielded to the conviction of the Holy Spirit, and had begun to carry out the teaching of the words written for ancient Israel as well as for ourselves. The Lord had said long before, “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. Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase.” “Ye shall not therefore oppress one another; but thou shalt fear thy God.” Leviticus 25:35-37, 17. These words had been spoken by Christ Himself when He was enshrouded in the pillar of cloud, and the very first response of Zacchaeus to the love of Christ was in manifesting compassion toward the poor and suffering.

Letters and Manuscripts — Volume 9 (1894)

Ms 87, 1894

9LtMs, Ms 87, 1894, par. 12

Through selfish pride, through selfish gratification, the blessing of God has been shut away from men, and from His professed people, because they have despised His words, and have failed to relieve the sufferings of humanity. “Ye shall not therefore oppress one another but thou shalt fear thy God, for I am the Lord your God. Wherefore ye shall do my statutes, and keep my judgments, and do them; and ye shall dwell in the land in safety. And the land shall yield her fruit, and ye shall eat your fill, and dwell therein in safety.” [Leviticus 25:17-19.]

9LtMs, Ms 87, 1894, par. 16

“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. Take thou no usury of him, or increase; but fear thy God; that thy brother may live with thee.” [Leviticus 25:35, 36.] How tenderly the Lord regards all who are suffering and in want! They are to be helped, not to be oppressed. “Thou shalt not give him thy money upon usury, nor lend him thine victuals for increase. I am the Lord your God, which brought you forth out of the land of Egypt, to give you the land of Canaan, and to be your God.” [Verses 37, 38.]

Letters and Manuscripts — Volume 12 (1897)

Ms 189, 1897

12LtMs, Ms 189, 1897, par. 1

January 11. I have a burden resting upon my soul in regard to matters that are presented before me. I have been in council meetings, speaking to our leading brethren in regard to the dealings with every soul for whom Christ has given His life. One of authority was instructing you, saying, “There is no respect of persons with God.” The burden was pressing heavier and heavier upon my soul. He said, “God is not pleased with the management of things in connection with His work. It is not according to His direction, and there must be improvements, changes made, else the Lord’s displeasure will be upon the workers.” I was presenting the words of Christ given to Moses from the pillowy cloud. Leviticus 25:17, 25, 35-37, 39, 43. Chapter 26.

A Call To Stand Apart

Chapter 15—Social Justice

CSA 61.3

The Lord declared to Israel: “The land shall not be sold forever: for the land is Mine; for ye are strangers and sojourners with Me.” Leviticus 25:23. The people were to be impressed with the fact that it was God’s land which they were permitted to possess for a time; that He was the rightful owner, the original proprietor, and that He would have special consideration made for the poor and unfortunate. It was to be impressed upon the minds of all that the poor have as much right to a place in God’s world as have the more wealthy.

Letters and Manuscripts — Volume 13 (1898)

Lt 16, 1898

13LtMs, Lt 16, 1898, par. 8

Read Leviticus, chapters twenty-four, and 25:25-35. “And if thy brother be waxed poor, and fallen into decay with thee; then thou shalt relieve him. Yea, though he be a stranger or a sojourner; that he may live with thee. Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase.” [Verses 35-37.]

Letters and Manuscripts — Volume 13 (1898)

Lt 111, 1898

13LtMs, Lt 111, 1898, par. 4

The directions are given us in Leviticus: “If thy brother be waxen poor, and have sold away some of his possessions, and if any of his kin come to redeem it, then shall he redeem that which his brother sold. ... 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. Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase. I am the Lord your God which brought you forth out of the land of Egypt, to give you the land of Israel, and to be your God.” [Leviticus 25:25, 35-38.]

The Desire of Ages

Chapter 33—Who Are My Brethren?

DA 327.3

Of Christ’s relation to His people, there is a beautiful illustration in the laws given to Israel. When through poverty a Hebrew had been forced to part with his patrimony, and to sell himself as a bondservant, the duty of redeeming him and his inheritance fell to the one who was nearest of kin. See Leviticus 25:25, 47-49; Ruth 2:20. So the work of redeeming us and our inheritance, lost through sin, fell upon Him who is “near of kin” unto us. It was to redeem us that He became our kinsman. Closer than father, mother, brother, friend, or lover is the Lord our Saviour. “Fear not,” He says, “for I have redeemed thee, I have called thee by thy name; thou art Mine.” “Since thou wast precious in My sight, thou hast been honorable, and I have loved thee: therefore will I give men for thee, and people for thy life.” Isaiah 43:1, 4.

From Heaven With Love

Chapter 33—How Jesus Related to Family Problems

HLv 218.2

When through poverty a Hebrew had been forced to sell himself as a bondservant, the duty of redeeming him fell to the one nearest of kin. See Leviticus 25:25, 47-49; Ruth 2:20. So the work of redeeming us fell on Him who is “near of kin” to us. Christ became our kinsman. Closer than father, mother, brother, friend, or lover is the Lord our Saviour. We cannot understand this love, but we can know it to be true in our own experience.

The Ministry of Healing

Consideration for the Poor

MH 186.4

“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.” Leviticus 25:35.

Letters and Manuscripts — Volume 2 (1869 - 1875)

Lt 5, 1875

2LtMs, Lt 5, 1875, par. 4

Willie, will you tell Harmon Lindsay to find out how much Brother Jones owes and get the men to settle on as reasonable terms as possible. With all who are able helping a little, we may settle his debts and release him. I will do as much as any two. When we read [in] the Scriptures, If thy brother hath fallen into decay, etc. [Leviticus 25:35], I know not how we can be clear to let the matter stand as it is. I am ready to help Yriply if others will show some interest in this matter, that it may be done understandingly.

Letters and Manuscripts — Volume 7 (1891-1892)

Ms 26, 1891

7LtMs, Ms 26, 1891, par. 30

“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. Take no usury of him, or increase: but fear thy God; that thy brother may live with thee.” [Leviticus 25:35, 36.]

Letters and Manuscripts — Volume 1 (1844 - 1868)

Ms 7, 1866

1LtMs, Ms 7, 1866, par. 10

I was shown that the subject of usury should engage the attention of Sabbathkeepers. Wealthy men have no right to take usury from their poor brethren, but from unbelievers they may exact usury. “And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him. ... Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase.” Leviticus 25:35-37.

Letters and Manuscripts — Volume 4 (1883 - 1886)

Lt 111, 1886

4LtMs, Lt 111, 1886, par. 4

Please read the parable of the debtor in the lessons of Christ to His disciples, (Matthew 18:22) and onward. Again read the good, righteous, and merciful laws the Lord gave to the children of Israel, (Leviticus 25:35-37): “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. Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase.”

Letters and Manuscripts — Volume 13 (1898)

Lt 17, 1898

13LtMs, Lt 17, 1898, par. 11

Let us see again what the Lord says. “And if thy brother be waxen poor, and fallen into decay with thee, then thou shalt relieve him, yea, though he be a stranger, or a sojourner; that he may live with thee. Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase. I am the Lord your God, which brought thee forth out of the land of Egypt, to give you the land of Canaan, and to be your God.” [Leviticus 25:35-38.] “And I will bring a sword upon you that shall avenge the quarrel of my covenant; and when ye are gathered together within your cities, I will send the pestilence among you: and ye shall be delivered into the hand of the enemy.” [Leviticus 26:25.] Is it not best to work on correct principles?

Letters and Manuscripts — Volume 16 (1901)

Lt 22, 1901

16LtMs, Lt 22, 1901, par. 26

“If thy brother be waxed 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. Take thou no usury of him, nor lend him thy victuals for increase. I am the Lord your God, which brought you forth out of the land of Egypt, to give you the land of Canaan, and to be your God.” [Leviticus 25:35-38.]

Letters and Manuscripts — Volume 10 (1895)

Lt 4, 1895

10LtMs, Lt 4, 1895, par. 18

“Take no usury of him, or increase: but fear thy God, that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase. I am the Lord your God, which brought you forth out of the land of Egypt, to give you the land of Canaan, and to be your God.” “Thou shalt not rule over him with rigor, but shall fear thy God.” [Leviticus 25:35-38, 43.] See also Deuteronomy 15:7-11; 24:14, 15, 19-21; Leviticus 19:32-37. “Owe no man anything, but to love one another.” [Romans 13:8.] The oppression of the poor, which is nothing less than actual robbery, is not punishable by human courts, except in very extreme cases; but it is marked by the God of heaven as the abhorred practice which He would in no case tolerate.