Deuteronomy 24:11
You are to stand outside while the man to whom you are lending brings the security out to you.
Sermons
Prohibited PledgesD. Davies Deuteronomy 24:6, 10-13
The Treatment of the PoorJ. Orr Deuteronomy 24:6-15
Consideration for the Poor and NeedyR.M. Edgar Deuteronomy 24:10-22














After giving a cursory reference to leprosy as a Divine judgment to be divinely removed and ceremonially purged away (vers. 8, 9), Moses enters in these verses into the consideration which should be shown to the poor and needy. The debtor is not to be pressed for his pledge, and, if raiment, it must be restored in time for him to sleep with due clothing. The hired servant, engaged for the day, is to get his pay punctually at sundown. The widow, fatherless, and strangers are to have justice dealt to them, and in harvest generous gleanings are to be left for them. The Law inculcates consideration and mercy.

I. THE GENEROSITY INCULCATED BY THE LAW MADE IT A MESSAGE OF MERCY TO ALL MEN. For even suppose no sacrificial system preached, typically, the Divine pardon and love, the mercy enjoined upon others argued mercy in the Lawgiver himself. He could not have commanded so much mercy, and manifested none.

II. THE POOR WERE SAVED FROM UTTER MENDICANCY BY THE LIBERALITY OF THE LAW. They got their need supplied by working for it. It was better to glean than to have it laid without any cost or trouble to them at their feet. They were free, and had to bestir themselves; thus self-respect was fostered, and real, wholesome work prescribed. No wonder that mendicancy was unknown. But nowadays things are made too easy for the "ne'er-do-wells," and a laziness that sacrifices self-respect and liberty on its altar is the blessed result! - R.M.E.

The Lord thy God turned the curse into a blessing.
Here a difficult question meets us. Was there any reality whatever in Balaam's curse! Or was it altogether a harmless thing — in fact, nothing at all? If there was nothing in it, why should it have been averted Why should it be said that God "would not hearken unto Balaam"? Why not let it be pronounced? The result would have shown that there was no power or reality in it. On the other hand, it is difficult to suppose that such power could reside in a curse, especially when spoken by such a man as Balaam. One thing is certain, that God Himself never did give false prophets power to curse. Could they, then, derive it from any other quarter? Why not from Satan? No creature is absolutely independent; all are instruments in the hands of another. If through grace we have been placed in the kingdom of light, then we are instruments in the hands of God. If we are in the kingdom of darkness, we can only he instruments in the hands of Satan; a curse and not a blessing to others. Now, heathenism is one great territory of Satan's power — one chief part of his kingdom of darkness. He reigns supreme there. We believe, then, that within the sphere of his kingdom of darkness Satan has power to employ false prophets as his instruments — has power to enable them to curse, and to fulfil their curse when pronounced. The conflict here, then, was not merely one between the king of Moab and Israel, but between the kingdom of light in Israel and the kingdom of darkness in Moab and Midian. Balaam's curse would have been the utterance of the power of darkness; but he was obliged, however reluctantly, to confess his impotency before God. It was an act of Divine power when God turned the curse into a blessing. It showed His watchful care and love towards His people. And what is it that God is accomplishing now by the gift of His son and the power of His grace, but turning the curse into a blessing? Oh, there is a widespread curse, which has long been resting upon this guilty world, the curse pronounced on man's disobedience; and what makes it so awful is, that it is a righteous curse. Wherever we look we see its tokens — man doomed to a life of weary labour, suffering from different kinds of sickness, and at last seized with the irresistible hand of death; so that St. Paul says, "The whole creation groaneth and travaileth in pain together until now." But to the children of God this three-fold curse is changed by the grace of God into a blessing. Look at the lowest element of the curse, that of labour, according to the sentence, "In the sweat of thy face shalt thou eat bread." How wearisome is ceaseless toil in itself! But to the true Christian how different is toil and labour! He consecrates his powers to Him who has redeemed him with His precious blood! Or look at sickness. What is it but the visible reflection of a spiritual disease within? If the image of God had not been obliterated from the soul by sin there would have been no sickness or sorrow in the world. No miracle is exerted to exempt the Christian from this trial. But its nature is changed; there is no longer any curse in it. How many can bless God for it, painful as it may have been — can bless God for His sanctifying and sustaining power — for the near communion with Jesus which they then enjoyed — for the hallowed impressions made upon their souls; and, most of all, for the manifestations of God's faithfulness and tenderness — of His power and gentleness. But of all the elements of the curse the most manifest and the most awful is death — so universal in its reign — so tremendous in its power — so mysterious in its nature. We can scarcely stand by a dying bed without the question pressing itself upon our thoughts — oh, why this convulsion? Why this distressing and humiliating close to our life here? One answer can only be given — It is because of sin. "Death passed upon all men in that all have sinned." To the Christian its sting is drawn. It is but the rending of the veil which separates his soul from the visible presence of his Redeemer.

(G. Wagner.)

People
Israelites, Levites, Miriam, Moses
Places
Beth-baal-peor, Egypt
Topics
Abroad, Bring, Bringing, Forth, Gives, Hast, Lend, Lifting, Loan, Making, Outside, Pledge, Stand, Till
Outline
1. Of divorce
5. A new married man goes not to war
6. Of pledges
7. Of kidnapping
8. Of leprosy
10. Of pledges
14. The hire is to be given
16. Of justice
19. Of charity

Dictionary of Bible Themes
Deuteronomy 24:10-11

     5843   embarrassment

Deuteronomy 24:10-12

     5329   guarantee

Deuteronomy 24:10-13

     5274   credit
     5444   pledges

Library
The vineyard Labourers.
"For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the market-place, and said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise.
William Arnot—The Parables of Our Lord

But I Marvel, If, as it is Allowed to Put Away a Wife Who...
7. But I marvel, if, as it is allowed to put away a wife who is an adulteress, so it be allowed, having put her away, to marry another. For holy Scripture causes a hard knot in this matter, in that the Apostle says, that, by commandment of the Lord, the wife ought not to depart from her husband, but, in case she shall have departed, to remain unmarried, or to be reconciled to her husband; [1950] whereas surely she ought not to depart and remain unmarried, save from an husband that is an adulterer,
St. Augustine—On the Good of Marriage

Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months
J. W. McGarvey—The Four-Fold Gospel

On the Journey to Jerusalem - Departure from Ephraim by Way of Samaria and Galilee - Healing of Ten Lepers - Prophetic Discourse of the Coming
The brief time of rest and quiet converse with His disciples in the retirement of Ephraim was past, and the Saviour of men prepared for His last journey to Jerusalem. All the three Synoptic Gospels mark this, although with varying details. [4875] From the mention of Galilee by St. Matthew, and by St. Luke of Samaria and Galilee - or more correctly, between (along the frontiers of) Samaria and Galilee,' we may conjecture that, on leaving Ephraim, Christ made a very brief detour along the northern
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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