Debtor

How Nave’s arranged it

• LAWS CONCERNINGExodus 21:2–6Exodus 22:10–15Leviticus 25:14–17Leviticus 25:25–41Leviticus 25:47–55Nehemiah 10:31Matthew 5:25Matthew 5:26Matthew 5:40Matthew 18:25
• UNCLASSIFIED SCRIPTURES RELATING TO2 Kings 4:1–7Nehemiah 5:3–5Job 20:18Job 20:19Matthew 18:23–33Luke 20:9–16
• See Creditor
• See Debt
• See Surety

The passages, in Bible order (16)

The same references, sorted Genesis to Revelation. The first 16 are quoted in full; the rest are one click beneath them, book by book.

1. Exodus 21:2–6

   If you buy a Hebrew servant, he is to serve you for six years. But in the seventh year, he shall go free without paying anything.

   ›Commentary on Exodus 21:2–61 voice

   “We read that every Hebrew keeps the same Passover, and that in the seventh year every prisoner is set free, and that at Jubilee, that is, the fiftieth year, every possession returns to its owner. All this refers not to the present but to the future. For being in bondage during the six days of this world, on the seventh day, the true and eternal sabbath, we shall be free. If we wish to be free, we will be free even while still in bondage in the world.

   Everything gathered on Exodus 21:2–6→

   Verse page →Original language →

2. Exodus 22:10–15

   If a man gives a donkey, an ox, a sheep, or any other animal to be cared for by his neighbor, but it dies or is injured or stolen while no one is watching,

   ›Commentary on Exodus 22:10–152 voices

   “If a man deliver to his neighbour an ass, or an ox, or a sheep, or any beast to keep,.... And he keeps it without a reward, as the Targum of Jonathan; but Jarchi and Aben Ezra more rightly interpret this of one that keeps for hire, as herdsmen, shepherds, &c.

   “This law appears to relate chiefly to herdsmen employed by the owners of cattle. When an animal was stolen Exo 22:12, it was presumed either that the herdsman might have prevented it, or that he could find the thief and bring him to justice (see Exo 22:4). When an animal was killed by a wild beast, the keeper had to produce the mangled carcass, not only in proof of the fact, but to show that he had, by his vigilance and courage, deprived the wild beast of its prey.

   Everything gathered on Exodus 22:10–15→

   Verse page →Original language →

3. Leviticus 25:14–17

   If you make a sale to your neighbor or a purchase from him, you must not take advantage of each other.

   Verse page →Original language →

4. Leviticus 25:25–41

   If your brother becomes impoverished and sells some of his property, his nearest of kin may come and redeem what his brother has sold.

   ›Commentary on Leviticus 25:25–411 voice

   “If thy brother be waxen poor - The Israelites never parted with their land except under the pressure of poverty. Compare the answer of Naboth, 1Ki 21:3.

   Everything gathered on Leviticus 25:25–41→

   Verse page →Original language →

5. Leviticus 25:47–55

   If a foreigner residing among you prospers, but your countryman dwelling near him becomes destitute and sells himself to the foreigner or to a member of his clan,

   ›Commentary on Leviticus 25:47–551 voice

   “A sojourner or stranger - Rather, a foreigner who has settled among you. See Lev 16:29, note; Exo 20:10, note. Lev 25:54 In these years - More properly, by one of these means. The extreme period of servitude in this case was six years, as when the master was a Hebrew Exo 21:2. Looking at the law of the Jubilee from a simply practical point of view, its operation must have tended to remedy those evils which are always growing up in the ordinary conditions of human society.

   Everything gathered on Leviticus 25:47–55→

   Verse page →Original language →

6. 2 Kings 4:1–7

   Now the wife of one of the sons of the prophets cried out to Elisha, “Your servant, my husband, is dead, and you know that your servant feared the LORD. And now his creditor is coming to take my two children as his slaves!”

   ›Commentary on 2 Kings 4:1–71 voice

   “The creditor is come ... - The Law of Moses, like the Athenian and the Roman law, recognized servitude for debt, and allowed that pledging of the debtor’s person, which, in a rude state of society, is regarded as the safest and the most natural security (see the marginal reference). In the present case it would seem that, so long as the debtor lived, the creditor had not enforced his right over his sons, but now on his death he claimed their services, to which he was by law entitled.

   Everything gathered on 2 Kings 4:1–7→

   Verse page →Original language →

7. Nehemiah 5:3–5

   Others were saying, “We are mortgaging our fields, our vineyards, and our homes to get grain during the famine.”

   ›Commentary on Nehemiah 5:3–52 voices

   “Some also there were that said, we have mortgaged our lands, vineyards, and houses,.... Made them over to others, put them into their hands as pledges for money received of them: that we may buy corn; for the support of their families: because of the dearth; or famine; which might be occasioned by their enemies lying in wait and intercepting all provisions that might be brought to them; for this seems not to be the famine spoken of in Hag 1:10 for that was some years before this, and for a reason which now was not.

   “Because of the dearth - About the time of Zerubbabel, God had sent a judicial dearth upon the land, as we learn from Haggai, Hag 1:9, etc., for the people it seems were more intent on building houses for themselves than on rebuilding the house of the Lord: “Ye looked for much, and, lo, it is come to little; because of mine house that is waste; and ye run, every man unto his own house. Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit.

   Everything gathered on Nehemiah 5:3–5→

   Verse page →Original language →

8. Nehemiah 10:31

   When the people of the land bring merchandise or any kind of grain to sell on the Sabbath day, we will not buy from them on a Sabbath or holy day. Every seventh year we will let the fields lie fallow, and will cancel every debt.

   ›Commentary on Nehemiah 10:311 voice

   “Bring ware ... on the sabbath day - Compare Neh 13:16, where this desecration of the Sabbath is shown to have commonly taken place. Leave the seventh year ... - i. e., “let the land rest in the sabbatical year” (margin reference) and give up the “pledge-taking” Neh 10:2-10.

   Everything gathered on Nehemiah 10:31→

   Verse page →Original language →

9. Job 20:18

   He must return the fruit of his labor without consuming it; he cannot enjoy the profits of his trading.

   ›Commentary on Job 20:181 voice

   “That which he laboureth for shall he restore - I prefer here the reading of the Arabic, which is also supported by the Syriac, and is much nearer to the Hebrew text than the common version. He shall return to labor, but he shall not eat; he shall toil, and not be permitted to enjoy the fruit of his labor. The whole of this verse Mr. Good thus translates: - “To labor shall he return, but he shall not eat. A dearth his recompense: yea, nothing shall he taste.” It may be inquired how Mr. Good arrives at this meaning.

   Everything gathered on Job 20:18→

   Verse page →Original language →

10. Job 20:19

    For he has oppressed and forsaken the poor; he has seized houses he did not build.

    ›Commentary on Job 20:191 voice

    “Because he hath oppressed - Margin, “crushed.” Such is the Hebrew. And forsaken the poor - He has plundered them, and then forsaken them - as robbers do. The meaning is, that he had done this by his oppressive manner of dealing, and then left them to suffer and pine in want. He hath violently taken away an house which he builded not - That is, by overreaching and harsh dealings he has come in possession of dwellings which he did not build, or purchase in any proper manner.

    Everything gathered on Job 20:19→

    Verse page →Original language →

11. Matthew 5:25

    Reconcile quickly with your adversary, while you are still on the way to court. Otherwise, he may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison.

    ›Commentary on Matthew 5:252 voices

    “The word here in our Latin books is 'consentiens,' in Greek, εὐνοῶν, which means, 'kind,' 'benevolent.' Some, from that verse of Peter, Your adversary the Devil, &c. (1 Pet. 5:8.) will have the Saviour's command to be, that we should be merciful to the Devil, not causing him to endure punishment for our sakes. For as he puts in our way the incentives to vice, if we yield to his suggestions, he will be tormented for our sakes.

    “Agree with thine adversary quickly - This is still an illustration of the sixth commandment. To be in hostility, to go to law, to be litigious, is a violation always, on one side or the other, of the law requiring us to love our neighbor, and our Saviour regards it as a violation of the sixth commandment. While you are in the way with him, says he, that is, while you are going to the court, before the trial has taken place, it is your duty, if possible, to come to an agreement.

    Everything gathered on Matthew 5:25→

    Verse page →Original language →

12. Matthew 5:26

    Truly I tell you, you will not get out until you have paid the last penny.

    ›Commentary on Matthew 5:262 voices

    “Verily, I say unto thee,.... This may be depended upon, you may assure yourself of it, that thou shalt by no means come out thence, from prison, till thou hast paid the uttermost farthing, or "last farthing"; or as the Ethiopic version reads it, "till thou hast exactly paid all"; which seems to express the inexorableness of the creditor, and the impossibility of the debtor's release.

    “From the preceding and subsequent passages, it is clear that our Lord and Savior, while we run on the path of this world, encourages us to peace and harmony, according to the Apostle, who says: If possible, as far as it depends on you, live at peace with all men (Rom. XII, 18).

    Everything gathered on Matthew 5:26→

    Verse page →Original language →

13. Matthew 5:40

    if someone wants to sue you and take your tunic, let him have your cloak as well;

    ›Commentary on Matthew 5:402 voices

    “Else how will one, when he has two coats, give the one of them to the naked, unless he be a man likewise to offer to one who takes away his coat his cloak as well? How shall we fashion to us friends from mammon, if we love it so much as not to put up with its loss? We shall perish together with the lost mammon.

    “And if any man will sue thee at the law,.... Or "will contend with thee", or as the Syriac renders it, דנדון עמך, "will strive", or "litigate with thee"; not contest the matter, or try the cause in an open court of judicature, a sense our version inclines to; but will wrangle and quarrel in a private way, in order to take away thy coat, by force and violence, let him have thy cloak also; do not forbid, or hinder him from taking it; see Luk 6:

    Everything gathered on Matthew 5:40→

    Verse page →Original language →

14. Matthew 18:23–33

    Because of this, the kingdom of heaven is like a king who wanted to settle accounts with his servants.

    ›Commentary on Matthew 18:23–331 voice

    “(Verse 23.) Therefore, the kingdom of heaven is likened to a king who wanted to settle accounts with his servants. It is customary for the Syrians and especially the Palestinians to connect all their speech with parables, so that what cannot be understood by the listeners through a simple commandment may be understood through similarity and examples. Therefore, he instructed Peter using the comparison of a king and master, and servants. The servant, who owed ten thousand talents, begged the master for forgiveness and obtained it; so he also should forgive his fellow servants for their lesser sins.

    Everything gathered on Matthew 18:23–33→

    Verse page →Original language →

15. Matthew 18:25

    Since the man was unable to pay, the master ordered that he be sold to pay his debt, along with his wife and children and everything he owned.

    ›Commentary on Matthew 18:252 voices

    “His lord commanded him to be sold ... - By the laws of the Hebrews they were permitted to sell debtors, with their wives and children, into servitude for a time sufficient to pay a debt. See 2Ki 4:1; Lev 25:39-46; Amo 8:6.

    The sale of his wife and the rest of his family shows the complete and utter separation from the joys of God. For the sale shows quite clearly alienation from God. Those alienated from God are those who hear those bitter, fearful words, "Depart from me, you workers of iniquity, for I do not know you."

    Everything gathered on Matthew 18:25→

    Verse page →Original language →

16. Luke 20:9–16

    Then He proceeded to tell the people this parable: “A man planted a vineyard, rented it out to some tenants, and went away for a long time.

    ›Commentary on Luke 20:9–162 voices

    “Very many derive various meanings from the word vineyard, but Isaiah clearly stated that the vineyard of the Lord of hosts is the house of Israel. Who else but God founded this vineyard? He leased it and set out to foreign places. The Lord, who is always everywhere, does not journey from place to place, but he is present to those who love him and absent from those who neglect him. He was absent for many seasons, fearing that the foreclosure might seem premature.

    “Then began he to speak to the people this parable,.... According to the other evangelists it seems to be spoken to the chief priests, Scribes, and elders; and certain it is, that they looked upon themselves as struck at in it; it might be spoken to both.

    Everything gathered on Luke 20:9–16→

    Verse page →Original language →