Praise the Lord Jesus Christ, please study this chapter and then answer all 78 questions at the end of this chapter.

Leviticus Chapter 25

Verses 1-55: Proper care for the Lord’s property is prescribed for the sabbatical year (25:1-7), and the Jubilee year (25:8-55).

Verses 1-18: The phrase “I am the LORD your God” closes each of the three sections of this chapter (verses 17, 38, 55). After the introduction (verse 1), the Jubilee is discussed as it relates to:

(1)  A Sabbath for the land (verses 2-22);

(2)  The redemption of the property (verses 23-38);

(3)  And the redemption of slaves (verses 39-55).

The major concerns of the chapter are related in the words and phrases such as “jubilee, return … unto his possession”, “thy brother be waxen poor” (verse 25), and “fear thy God”. The main purpose of these laws was to prevent the utter ruin of debtors. The basic theme was the liberation of that which was bound.

Verses 1-7: This involves revitalization of the land. The seventh year of rest would invigorate and replenish the nutrients in the soil. Whatever grew naturally was free to all for the taking (verses 6-7).

In addition to a Sabbath day, Israel observed a Sabbath year – “the seventh year … a sabbath of rest unto the land”, to remind the people that their land was a gift from the Lord that ultimately belonged to Him. The instructions for the sabbath year served to restore the social order, allowing those who had become poor to escape their poverty.

Leviticus 25:1 “And the LORD spake unto Moses in mount Sinai, saying,”

Not when Moses was with the Lord on that mount forty days, but after he came down from there. Even after the tabernacle was set up, while the children of Israel where encamped about that mountain, and before they took their journey from there. For they continued some time in the wilderness of Sinai, and here it was the Lord spoke to Moses. For the words may be rendered “by” or “near Mount Sinai”. And so Josephus says, the following laws were delivered to Moses, when Israel was encamped under Mount Sinai.

“Saying”: As follows.

Leviticus 25:2 “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.”

What follows, being what the whole body of the people would be under obligation to observe, and therefore must be delivered to them all, at least to the heads and elders of the people, and by them to the rest.

“When ye come into the land which I give you”: The land of Canaan, and until they came there, the following law concerning the sabbatical year could not take place. And as Maimonides says, it was only used in the land of Israel, and nowhere else, according to this text. And that both before and after the temple was built.

“Then shall the land keep a sabbath unto the Lord”: This was a very peculiar arrangement. Not only all agricultural processes were to be stopped every seventh year, but the cultivators had no right to the soil. It lay entirely fallow, and its spontaneous produce was the common property of the poor and the stranger, the cattle and game. This year of rest was to invigorate the productive powers of the land, as the weekly Sabbath was a refreshment to men and cattle. It commenced immediately after the Feast of Ingathering. And it was calculated to teach the people, in a remarkable manner, the reality of the presence and providential power of God.

Since this law was separated from the other laws given at mount Sinai, it was important to state here that this was also given at mount Sinai. It would be impossible to let the land rest before they owned any land, so of course this law was to be in force after they came to the Promised Land. The sabbath was not only for the people and the land, it is also associated with the 6000 years of the earth in a state of work, and then the 1000 years of rest during the millennium reign of Jesus Christ.

Leviticus 25:3 “Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof;

Under which is comprehended everything relating to agriculture, both before and after sowing.

As fertilizing the land, ploughing and harrowing it, treading the corn, reaping and gathering it in (see Exodus 23:10).

“And six years thou shall prune thy vineyard, and gather in the fruit thereof”: Which is not to be restrained to vineyards only, but to be extended to oliveyards, orchards and gardens. And to the planting and cultivating of them, and gathering in the fruits of them.

Leviticus 25:4 “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.”

From all tillage of it, from planting and cultivating any sort of trees in it. And even from digging pits, ditches; and caves, as say the Jewish writers. And this was typical of that rest which believers enter into under the Gospel dispensation. And of the rest in the new Jerusalem state, and especially in the ultimate glory. Not only from the labors of the body, but of the mind. Through sin, Satan, doubts and fears, and through conflicts with various enemies, and when even all spiritual labors and services will be at an end but that of praise.

“A sabbath for the Lord”: For his honor and glory, to ascertain his property in the land, to show the power of his providence. And display his goodness in his care of all creatures, without any means used by them.

“Thou shalt neither sow thy field nor prune thy vineyard”: Under which are comprehended all acts of agriculture. Which respect the cultivation of vines, olives, figs, and, according to the Misnah, there were some instruments which it was not lawful to sell to an artificer in the seventh year. Such as a plough, with all belonging to it, a yoke, a fan, a spade. But he may sell him a scythe, or a sickle, or a cart, and all its instruments. And which the commentators interpret of one that is suspected of working in that year. The house of Shammai say, a heifer that ploughed might not be sold that year.

The land is God’s and the fullness thereof. This sabbath of rest for the land certainly drives home the fact, that God wants us to set aside a time for nothing but worshipping Him and rest for our body. This also lets us know that God has a schedule that we must abide by. As we said in a previous lesson, for the covenant of blessings from God to be activated in their lives, or in fact in our lives, this time of worshipping God must be observed.

Leviticus 25:5 “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.”

That which sprung up of itself from grains of corn, shed in the harvest of the preceding year, without any ploughing or sowing. He might reap it, but not as at other times, the whole of it, and gather it as his own property. But only somewhat of it in common with others for his, present use.

“Neither gather the grapes of thy vine undressed”: Which was on this year forbid to be dressed. The grapes of which he might gather in common with others, but not as in other years, all of them, and as peculiarly his own. The words may be rendered, “the grapes of thy separations”. Either such as in other years he used to separate for himself, and forbid others gathering them, but now made them common; Or which he did not labor in the cultivation of, but abstained from it.

“For it is a year of rest unto the land”: Which is repeated, that it may be observed.

Perhaps this was to be for the widows, orphans, and strangers passing by. The Israelite was strictly forbidden to even gather that which grew voluntarily.

Leviticus 25:6 “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,”

That is, that which grew up of itself of the land, or on trees, vines, olives, etc. undressed, should be the meat or food on which they should live that year. And this comprehends everything that is fit for food, and also for drink, and for anointing. And even for the lighting of lamps, as in the Misnah.

“For thee, and for thy servant, and for thy maid”: The owner of the fields and vineyards, he and his family, wife, children, and servants, might eat of the fruits of them in common with others”. For whereas it is elsewhere said (Exodus 23:11). “That the poor of thy people may eat”. This is observed here, lest anyone should think the rich are forbid eating them, as Jarchi remarks.

“And for thy hired servant, and for the stranger that sojourneth with thee”: Which the same writer interprets of Gentiles. The food of this year was common to masters and servants, to rich and poor, to Israelites and Gentiles. All had an equal right unto, and share therein. Which might be an emblem of the first times of the Gospel, in which all things were had in common (Acts 4:32). And typical of the communion of saints in things spiritual. In salvation by Jesus Christ, common to Jews and Gentiles, high and low, bond and free. In the free and full forgiveness of sins by his blood. And in justification by his righteousness, which is unto all, and upon all them that believe. For there is no difference; in the participation of faith, and other graces. Which are alike precious, and in the enjoyment of promises, privileges, and ordinances, and even of eternal life itself.

The food provided by this bountiful harvest the year before will be sufficient for the owner of the land’s family and all of his servants, and all of these other people listed in the verse above. It appears also, that all of these people took a year of rest as well. This would give them plenty of time to hear the law completely read again, and then to think upon the things of God. It should, also teach them, that God truly is their provider, and not just the work that they did in the fields provided the food. Except God bless the harvest, there would not be a crop anyway.

Leviticus 25:7 “And for thy cattle, and for the beast that [are] in thy land, shall all the increase thereof be meat.”

The former signifies tame cattle, such as were kept at home, or in fields, or were used in service. And the latter the wild beasts of the field.

“Shall all the increase thereof be meat”: For the one, and for the other. Jarchi remarks, that all the time a wild beast eats of the increase of the field, the cattle may be fed at home. But when it ceases to the wild beast of the field, then it ceases to the cattle at home. Nay, the Jews are so strict in this matter, that they say that when there is no food for the beasts in the field, men are obliged to bring out what they have in their houses (see Isa. 11:6).

The reproduction of cattle and other animals, is directly brought about by God. We see from this that this type of animal is put on the earth, so that man will have meat to eat.

Verses 8-55: The Year of Jubilee involved a year of release from indebtedness (verses 23-38), and bondage of all sorts (verses 39-55). All prisoners and captives were set free, slaves released, and debtors absolved. All property reverted to original owners. This plan curbed inflation and moderated acquisitions. It also gave new opportunity to people who had fallen on hard times.

Verses 8-17: The fiftieth year was the “Year of Jubilee”. As in the Sabbath year, the land would lie fallow. It was also a year of “liberty”, when all property was returned to its original owners. These are general instructions for Jubilee.

Leviticus 25:8 “And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years.”

Or weeks of years. And there being seven days in a week, and a day being put for a year, seven weeks of years made forty nine years. The Targums of Onkelos and Jonathan, and Jarchi, interpret it seven “shemittas”, or sabbatical years. And a sabbatical year being every seventh year, made the same number.

“Seven times seven years”: Or forty nine years, as follows.

“And the space of the seven sabbaths of years shall be forty and nine years”: Just such a space of years there was between each jubilee, which, as afterwards said, was the fiftieth year. So as there were a seventh day Sabbath, and a fiftieth day sabbath, the Day of Pentecost, so there were a seventh year Sabbath, or sabbatical year, and a fiftieth year Sabbath.

Seven, as we have mentioned so many times, is a spiritual number. These seven sevens would just magnify the spirituality of this time. We see then, that during these 49 years, work was to be done only 42 of the years.

Leviticus 25:9 “Then shalt thou cause the trumpet of the jubilee to sound on the tenth [day] of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land.”

“The trumpet”: This was blown on the tenth day of the seventh month to start the 50^th year of universal redemption.

This blowing of the trumpet would pronounce the beginning of the Year of Jubilee. This is the seventh month by the spiritual calendar. This was also the first month of their civil calendar. Day of Atonement, which we dealt with in a previous lesson, was an extremely important time for these Israelites. This was the one time of the year when the High Priest carried the blood into the Holy of Holies for the sins of the people and for his own sins, as well. We find from the statement (throughout the land), that this was not just a local celebrated day, but all must observe this day. This jubilee would be a new beginning for those who will be set free.

Leviticus 25:10 “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.”

Not only must they let the land lie fallow, but the people were allowed a one-year break from their labor. Those bound by a work contract were released from their commitments and there was the release of indentured servants.

“Proclaim liberty” is the Hebrew deror, and is related to the Akkadian anduraru – “freedom, liberty”. It is a technical expression referring to the release of Hebrew Slaves and of property every 50 years in the Year of Jubilee. “This verse is inscribed on the American Liberty Bell. God owned the land, “for the land is mine; for ye are strangers and sojourners with me” (verse 23), and thus Israel was not to build up a landed aristocracy. The land would be distributed to Israel by lot, which depicted that God apportioned it according to His will. Chapter 25 prohibits anyone from selling himself or his land permanently. (Isa. 5:8 and Amos 2:6), depict violations of this law. Isaiah uses the term “release” in the famous passage (Isa. 61:1), announcing good news to the afflicted, including a proclamation of “liberty” to captives. This text, anciently portraying the reversal of Jerusalem’s material and spiritual fortunes, was quoted by Christ in the synagogue in Nazareth with reference to His own ministry (Luke 4:18-19).

The only reference to such a release in Israel’s history occurred during the reign of Zedekiah, when Jerusalem was under Babylonian siege (ca. 587 B.C.).

This is total restoration. Not only are they set free, but their land is returned to them as well. Hallow means to make clean. This could be ceremonially clean, as well as physically clean.

Leviticus 25:11 “A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather [the grapes] in it of thy vine undressed.”

Which, clearly shows, that not the forty ninth year was the year of jubilee, as many learned men have asserted. Chiefly induced by this reason, because two years would come together in which were no sowing or reaping. but that God, that could cause the earth to forth fruit for three years (Lev. 25:21). Could make it bring forth enough for four years. And in order to make their sentiment agree with this passage, they are obliged to make the foregoing Jubilee one of the fifty, and begin their account from there. But this could not be done in the first account of the Jubilee. Of the name (see notes on Lev. 25:9).

“Ye shall not sow”: In the Year of Jubilee, which shows also that this could not be the forty ninth year, which of course being a sabbatical year, there would be no sowing, reaping, etc. And so this law or instruction would be quite needless.

“Neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. As in the sabbatical year (see notes on Lev. 25:5). The same with respect to these things being observed in the Year of Jubilee. As in that; and so Jarchi observes that the same that is said of the sabbatical year is said of the Jubilee. Two holy years being found next to one another, the forty ninth year the sabbatical year, and the fiftieth year the jubilee.

Leviticus 25:12 ” For it [is] the jubilee; it shall be holy unto you: ye shall eat the increase thereof out of the field.”

Men being restored to their liberty, possessions, and families, it must be matter of joy to them. And therefore, this year was to be separated from all others, and devoted to the ends and uses before mentioned. And men were to live upon the spontaneous productions of the earth, without any tillage of land, or cultivation of vines, etc.

“Ye shall eat the increase thereof out of the field”: They were not to reap corn, and gather grapes and olives, and bring them into their barns and storehouses, as in other years. But were to go out every day into their fields, and gather for present use, and all were common to all sorts of men, and to cattle, as in the sabbatical year (see notes on Lev. 25:7).

It seems that there was a separation between using this foodstuff for a cash crop, and just eating it. It appears that it was alright to eat the food that voluntarily grew, but not to harvest it. The stranger, the widow, or any who did not have food, could eat it also.

Leviticus 25:13 “In the year of this jubilee ye shall return every man unto his possession.”

In the beginning of it, as Aben Ezra, though not on the first day of Tisri, but the tenth day. The day of atonement, when the trumpet was blown.

“Ye shall return every man unto his possession”: Which is repeated from (Lev. 25:10). The reason of which, the Jews say, is to include gifts, and which, according to them, are like sales, and returned in the Year of “Jubilee”. That is, if a man gave his estate in possession to another, he returned to it, in the Year of Jubilee. Equally as if he had sold it. And therefore they observe the same phrase is twice used by Moses, to include gifts. But perhaps the truer reason is, because this was a special business done at this time, and of great importance. The word “return” being so often used, may serve to confirm the sense of the word “Jubilee”, given previously (see notes on Lev. 25:9).

It appears that this was not an option. This was law for the Israelites. The land was purchased for the amount of time left in the jubilee. I would suppose, it was more like a lease than a sale.

Verses 14-16: The Jubilee year had an effect on the value of land, which was to be considered in all transactions.

Leviticus 25:14 “And if thou sell ought unto thy neighbor, or buyest [ought] of thy neighbor’s hand, ye shall not oppress one another:”

Any estate or possession, house or land, at any time before the year of jubilee.

“Or buyest ought of thy neighbor’s hand”: Of movable goods, as the Targum of Jonathan interprets it. And so, other Jewish writers restrain this to goods which are bought by hand, and delivered from hand to hand. And so they think that fields, and servants, which they say are like to fields, are excluded hereby. But it seems to refer to anything saleable, and chiefly to fields and vineyards, as the following verses show.

“Ye shall not oppress one another; the buyer giving too little, or the seller requiring too much”: No advantage was to be taken, either of the necessity of the one, or the ignorance of the other. But a fair bargain was to be made, and the full value given, neither too much nor too little. The Jews by “neighbor” understand an Israelite, and not a Gentile. Not that there might be no buying and selling at all between Jews and Gentiles. Or that the former might oppress and defraud the latter, though not an Israelite. But lands and inheritances might not be sold at all to Gentiles, only to Israelites.

Leviticus 25:15 “According to the number of years after the jubilee thou shalt buy of thy neighbor, [and] according unto the number of years of the fruits he shall sell unto thee:”

That is, reckoning how many years had passed since the last jubilee, and how many there were to come to the next. And so give as many years’ purchase as were yet to come.

“And according to the number of years of the fruits he shall sell unto thee”: Only care was to be taken. That as many years as were sabbatical ones, which were not years of fruit, should be deducted out of the account by the seller. Since these were years the buyer could have no profit by the estate, and therefore it was not reasonable that such years should be reckoned into the purchase. And hence the Jewish writers gather, that when a man had sold his field, he could not redeem it in less than two years. Because a number of years cannot be less than two, and that if even the buyer agreed to it, it might not be done.

Leviticus 25:16 “According to the multitude of years thou shalt increase the price thereof, and according to the fewness of years thou shalt diminish the price of it: for [according] to the number [of the years] of the fruits doth he sell unto thee.”

More was to be asked and required, and should be given for an estate, when, for instance, there were thirty years to the year of jubilee, than when there were but twenty.

“And according to the fewness of years thou shalt diminish the price of it”: If it wanted but five, or six, or ten years unto it, then, in proportion, less was to be insisted upon and given.

“For according to the number of the years of the fruits doth he sell unto thee”: Which also must be considered, how many years of tillage of land, and cultivation of vineyards, etc. There were in the account, and how many sabbatical years to be deducted. For only according to the number of fruit years was the estate to be valued and sold.

Leviticus 25:17 “Ye shall not therefore oppress one another; but thou shalt fear thy God: for I [am] the LORD your God.”

“You shall not therefore oppress one another”: No one should take advantage of or abuse another person, because cruelty is against the very character of God. Penalties for crime were to be swift and exact.

All of this is saying, that within the 50 years before another jubilee, there would be 42 crops. The amount of money for the use of the land then should be determined by what the crop would produce before another jubilee. If it was just 5 years to jubilee, pay for the number of crops produced in that 5 years. He was trying to teach them that they were brothers, and as brothers, they should have compassion one for another. The main reason for them obeying God, is because they feared Him. The fear of God is the beginning of wisdom.

Verses 18-22: Naturally, the Israelites would be apprehensive after two successive years of neither planting nor harvesting crop’s. God promised blessing “in the land” for obedience: freedom from want and war (26:3-13; Deut. 28:1-14), including enough crops “in the sixth year” to carry over for “three years, an astonishing promise!

God’s provision in the year of no planting was given, which on a smaller scale had been true for the Sabbath day during the Exodus (compare Exodus 16:5).

Leviticus 25:18 “Wherefore ye shall do my statutes, and keep my judgments, and do them; and ye shall dwell in the land in safety.”

These and all others he enjoined. By which tenure, even obedience to all his commands, moral, ritual, and judicial, they were to hold the land of Canaan, and their possessions in it. Which is intended in the next clause.

“And ye shall dwell in the land in safety”: Without any fear of enemies, or of the neighboring nations about them seizing upon them, and distressing them. And Jarchi observes, that it was for transgressing the sabbatical year that Israel was carried captive, which he thinks is intimated in (2 Chronicles 36:21). And that the seventy years’ captivity in Babylon were for the seventy sabbatical years that had been neglected.

Leviticus 25:19 “And the land shall yield her fruit, and ye shall eat your fill, and dwell therein in safety.”

That is, continually, and even in the seventh year, the sabbath of rest. For the land, though not manured, ploughed, and sowed, nor the vines, olives, and fig trees pruned, yet shall yield fruit as in other years, the Israelites observing the statutes and judgments of God.

“And ye shall eat your fill”: Feel no want of provisions, but have fullness of everything as at other times. And never make a scanty meal, having sufficiency and plenty of all things.

“And dwell therein in safety”: Not fearing enemies, nor being disturbed by them, nor carried captive.

The main lesson to be learned in this, is the fact that God will keep the covenant with them, and bless them if they keep the statutes He has placed upon them. He reminds them of some of the blessings they will receive when they keep His statutes. They will never go hungry, and they will dwell in the land safely. The following Scriptures say it best.

Psalms 37:25 “I have been young, and [now] am old; yet have I not seen the righteous forsaken, nor his seed begging bread.”

Proverbs 16:7 “When a man’s ways please the LORD, he maketh even his enemies to be at peace with him.”

Verses 20-21: “Bring forth fruit for three years”: When the important query was asked, God responded by promising to supply enough to last.

Leviticus 25:20 “And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase:”

Such as are of little faith, disbelieve the promise, and distrust the providence of God, and take thought for tomorrow. And indulge an anxiety of mind how they shall be provided with food in the sabbatical year ordered to be observed. In which there were to be no tillage of land, nor pruning of trees.

“Behold, we shall not sow”: That being forbidden.

“Nor gather in our increase”: Neither the barley, nor the wheat, nor the grapes, nor olives, nor figs, into their houses and barns, to lay up for stores, as in other years. Though they might go out and gather in for present use in common with others. Now if any should put the above question, as it was very likely some would, in such a view of things, the answer to it follows.

Leviticus 25:21 “Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years.”

Upon their fields, vineyards, and oliveyards, and make them exceeding fruitful, more than in other years. All fruitfulness at any time depends upon the blessing of God, and follows upon it, but is more visible and observable when there is an exceeding great plenty.

“And it shall bring forth fruit for three years”: And thus God blessed the sixth year with such a plentiful increase as was sufficient for time to come, until a new crop was gathered in. As he had blessed the sixth day with a double portion of manna, for the supply of the seventh.

We see that God is proving to them, over and over again, that He is their provider. God is saying here, that if they will keep this sabbath for the land, they will not lose any of their crop at all. God will have the crop on the 6th year to bring three times as much as it would on an ordinary year. This would be a beautiful year of rest, that they would not have to be thinking of the commercial side of life. They could rest and keep their minds and hearts stayed on God.

Leviticus 25:22 “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].”

Sow the land in the eighth year, and likewise dress their vines, olives, etc.

“And eat yet of the old fruit”: Even in the eighth year, of the old fruit of the sixth year, as the Targum of Jonathan adds.

“Until the ninth year; that is, as Jarchi explains it, until the feast of tabernacles of the ninth, which was the time that the increase of the eighth came into the house. For all summer it was in the field, and in Tisri or September was the time of gathering it into the house. And sometimes it was necessary to provide for four years on the sixth, which was before the sabbatical year, the seventh. For they ceased from tilling the ground two years running, the seventh and the jubilee year. But this Scripture is said concerning all the rest of the sabbatical years. These encouraging promises, one would have thought, would have been placed more naturally after the account of the sabbatical year that followed (Lev. 25:7). But the reason of their being inserted here seems to be, because in the Year of Jubilee they were neither to sow nor reap, nor gather in the grapes of the undressed vine, as in the sabbatical year (Lev. 25:11). Wherefore those things are said for encouragement at the one time as at the other. Since it might easily be concluded, that he that could provide for them every sixth year for three years to come, could once in fifty years provide for four.

“Until her fruits come in, ye shall eat of the old store”: Some of which came in March, as barley. Others in May, as the wheat, and others in August and September, as the grapes, olives, etc. Which was the time of ingathering several fruits of the earth, and of finishing the whole.

In the last lesson, we were learning about the jubilee. In the seventh year, they were not only to rest that year, but on jubilee as well, which was the fiftieth year. God had promised, if they would follow His commands, he would keep His covenant with them.

On the 48th year their crop would be so bountiful, that they would have 3 years supply of food to carry them through this time of rest. At the end of jubilee, they were to plant their crops again. They would be cared for by the store of food from the year that provided the 3 years’ supply.

Verses 23-34: Various regulations regarding real estate are outlined.

Because the land belonged to God, the Israelites could not permanently sell their inherited portion. If a person had to sell his land, it was returned to him in the Year of Jubilee.

Leviticus 25:23 “The land shall not be sold for ever: for the land [is] mine; for ye [are] strangers and sojourners with me.”

“For the land is mine”: God owns the earth and all that is in it (compare Psalm 24:1). The people of Israel were, in fact, only tenants on the land by the Lord’s grace. Therefore, ownership of property was temporary, not permanent.

The land could only be sold for the amount of time left until jubilee. All the land reverted to the original owner at jubilee. The land really was just on loan, or as we would say (long term lease).

Leviticus 25:24 “And in all the land of your possession ye shall grant a redemption for the land.”

Which they should possess in the land of Canaan, whatever part of it any of them should enjoy.

“Ye shall grant a redemption for the land”: That is, whenever any estate in it was sold through necessity, the buyer was obliged to grant a liberty to the seller to redeem it, when it was in his power to do it, or any or his relations, especially after two years. So Jarchi observes, he that sells his possession may redeem it after two years, either he himself or he that is near akin to him, nor can the buyer hinder it (see notes on Lev. 25:15).

The land was definitely not to be sold for an extended period. Each sale would have to bear a clause that the land would revert to the original owner on jubilee.

Leviticus 25:25 “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.”

Is brought very low, greatly reduced, and is in mean circumstances. Hence Jarchi says, we learn, that no man may sell his field, unless his distress presses him and forces him to it. For, as Maimonides observes, a man might not sell his estate to put money into his purse, or to trade with, or to purchase goods, servants, and cattle, only food.

“And hath sold away some of his possession”: Not all of it, as Jarchi remarks. For the way of the earth or custom of the world teaches, that a man should reserve a field (or a part), for himself.

“And if any of his kin come to redeem it”: Come to the buyer and propose to redeem it, by giving what it was sold for, or in proportion to the time he had enjoyed it.

“Then shall he redeem that which his brother sold”: Nor was it in the power of the purchaser to hinder him, or at his option whether he would suffer him to redeem it or not. Such a one was an emblem of our “goel“. Our near kinsman and Redeemer the Lord Jesus Christ, who came in our nature into this world to redeem us, and put us into the possession of the heavenly inheritance. Nor was it in the power of any to hinder his performance of it, for he is the mighty God, the Lord of Hosts is his name.

This is a further exclusion that was to be in every transaction. If a person because of poverty had to sell their land, there was a clause stating, if he or some of his relatives could raise the money to buy it back, he could. This was a conditional sale. They were to have compassion for each other, and help each other. This was one of the things that separated these people from the world. The world dealt hard and would not sell back, but an Israelite thought of his brother’s needs before his own.

Leviticus 25:26 “And if the man have none to redeem it, and himself be able to redeem it;”

That is, none of kin that was able or willing to redeem it. Otherwise no doubt there were persons in the land able to do it at any time. But none he was in connection with, or from whom he could expect such a favor.

“And himself be able to redeem it”: Or if his hand has got, and he has found a sufficiency for his redemption, as the Targum of Jonathan. Not that he has found anything that was lost, as Chaskuni glosses it, but by one providence or another. By the blessing of God on his trade and business, is become rich, and it is in the power of his hand to redeem the possession he had sold, he might do it. But, as the same writer observes, he might not borrow and redeem, but must do it with what he had got of his own since the time of sale, and which is also the sense of others.

Leviticus 25:27 “Then let him count the years of the sale thereof, and restore the overplus unto the man to whom he sold it; that he may return unto his possession.”

How many years had passed since it was sold? How many it had been in the hands of the purchaser, and how many were yet to come to the year of the jubilee, by which means the price of redemption might easily be settled. Thus, for instance, if the years were alike and there was just half the time gone, then half of the price it was sold at was repaid to the purchaser. And if not alike, then in proportion to what had passed and were to come.

“And restore the overplus unto the man to whom he sold it”: For the years that were yet to come. If, as Jarchi says, he has eaten of or enjoyed the fruit of the field three or four years, deduct the price of them from the account, and take the rest. This is the meaning, “and restore the overplus”, out of the price of the sale, according to what is eaten, and give it to the buyer. Maimonides explains it thus; that if there were ten years to the year of the jubilee, and the field was sold for a hundred pieces, if he that bought it has eaten of it three years, then the seller that redeems it must give him seventy pieces, and he must restore his field. If he has eaten of it six years, he is to give forty pieces, and the other restores him the field. In the Misnah it is put thus; if he sells it (his field), to the first for a hundred pence, and the first sells it to a second for two hundred, he must not reckon but with the first, as it is said, “unto the man to whom he sold it”. If he sold it to the first for two hundred, and the first sells it to a second for a hundred, he shall not count but with the last, as it is said, “to a man”. I.e. to the man which is in the midst of it, or is possessed of it. Nor may he sell it for a distant time, that he may redeem it near, nor when in a bad condition, that he may redeem it when in a good one. Nor may he borrow to redeem it, nor redeem it by halves.

“That he may return to his possession”: And enjoy it again.

As we read in a previous lesson, they were to deal fairly with each other. They were not to charge each other interest, or want the better end of the deal. They were to figure out how many harvests would come and pay an equal portion of the time left until jubilee.

Leviticus 25:28 “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: and in the jubilee it shall go out, and he shall return unto his possession.”

The overplus, or give him what is in proportion to the time he has had it, and yet to come.

“Then that which is sold shall remain in the hand of him that bought it until the year of the jubilee”: Continue in his possession, and he shall enjoy all the benefit of it till that year comes.

“And in the jubilee it shall go out”: Out of his hands or possession; or “he shall go out”. The purchaser shall go out of what he has bought, and shall have no more possession of it. But it shall come into the hands of the seller, and that without money, as the Targum of Jonathan adds.

“And he shall return unto his possession”: The seller, and enter upon it and enjoy it as his own property, as before he sold it.

This is just saying, if he cannot raise the money to buy it back, he can wait and get it back at jubilee.

Leviticus 25:29 “And if a man sell a dwelling house in a walled city, then he may redeem it within a whole year after it is sold; [within] a full year may he redeem it.”

Which was so from the days of Joshua the son of Nun, as Jarchi.

“Then he may redeem it within a whole year after it is sold”: Any time within the year he pleased, either he or any near of kin to him. And if they would, on the day it was sold, or any time after within the compass of the year, even on the day in which the year ended. In this such a house differed from fields, which could not be redeemed under two years (see notes on Lev. 25:15).

“Within a full year may he redeem it”: From the time it was sold, paying what it was sold for. This is to be understood, Maimonides says, of a solar year, which consists of three hundred sixty five days. And within this space of time such a house might be redeemed.

Leviticus 25:30 “And if it be not redeemed within the space of a full year, then the house that [is] in the walled city shall be established for ever to him that bought it throughout his generations: it shall not go out in the jubilee.”

Either by the seller or any man of kin to him.

“Then the house that is in the walled city shall be established for ever to him that bought it, throughout his generation”: After twelve months were elapsed it was not redeemable by any, but to be held by the purchaser and his heirs for ever.

“It shall not go out in the jubilee”: From the purchaser or his heirs, to the seller or his heirs. For houses were not like lands. The gift of God, and held under him, but were built by men, and were their absolute property. And therefore, they could dispose of them, and they that bought them could hold them after the above mentioned time. Nor was there any danger of confounding tribes and families by retaining them. This law was made to encourage persons to settle in walled towns, to make and keep them populous, and to make owners of them careful not to sell them. The Jewish canon is this; when the day of the twelfth month is come, and it (the house), is not redeemed, it is absolutely his. Whether he bought it or whether it was given him, as it is said (Lev. 25:30). And if in the beginning of the day of the twelfth month he (the purchaser) hides himself, that it may be confirmed to him or be his absolutely. Hillel, the elder, ordered that he (the seller), should put his money in the chamber (belonging to the Sanhedrim), and break open the door, and go in. And when he would, he (the purchaser), might come, and take his money. But otherwise, if he suffers this time to pass it is irredeemable, nor will the year of jubilee help him. The Jews except the city of Jerusalem from this law, because, they say, that does not belong to any tribe.

We see that houses in cities are under a total different set of rules. The year of grace, if you will, is to see if the person selling is content without the house. This is a little like the law of truth in lending in our time. There is a period of grace to make sure the person is satisfied with the deal. Many older people in our society today are selling their longtime homes. Sometimes it would be good if they could have a year to think it over, before the deal would be final forever. Sometimes, if they could, they would get their old house back. There are so many memories that they would stand a few inconveniences. At any rate, this selling of the house in a city was a final sale after one year. The house would not be returned to the original owner at jubilee.

Leviticus 25:31 “But the houses of the villages which have no wall round about them shall be counted as the fields of the country: they may be redeemed, and they shall go out in the jubilee.”

As there were many in the days of Joshua, the Scripture speaks of. The Jews suppose that such are meant, even though they were afterwards walled.

“Shall be counted as the fields of the country”: And subject to the same law as they.

“They may be redeemed”: At any time before the year of jubilee, and if not, then;

“They shall go out in the jubilee”: To the original owners of them, freely, as Jarchi says, without paying anything for them.

A house with acreage, or a house in the country, fell into the same law as acreage. It would be restored at jubilee.

Leviticus 25:32 “Notwithstanding the cities of the Levites, [and] the houses of the cities of their possession, may the Levites redeem at any time.”

The six cities of refuge, and forty two others. These and the houses in them are excepted from the above law, and only they; not such as they might purchase elsewhere. Wherefore it follows:

“And the houses of the cities of their possession”: Which were in cities possessed by them, and which was their possession, and given them as such.

“May the Levites redeem at any time”: They were not restrained to a year, as houses in walled towns, but they might redeem them as they pleased or could. And if they did not redeem them within the year, they might redeem them afterwards, even years after, at any time before the year of jubilee. So it is said in the Misnah the priests and the Levites sell always, and they redeem always, as it is said (Lev. 25:32). On which one of the commentators says “they sell always”, not as the Israelites, who cannot sell less than two years before the jubilee; but the Levites can sell near the jubilee: “and they redeem always”. If they sell houses in walled cities, they are not confirmed at the end of the year, as the houses of Israelites. And if they sell fields, it is not necessary they should remain in the hands of the buyer two years, but they may redeem them immediately if they will. This redemption was peculiar to the Levites. For if an Israelite has an inheritance from his father’s mother, a Levite, he might not redeem according to the manner Levites did, but according to Israelites. And so a Levite that inherited from his father’s mother, an Israelite, was obliged to redeem as an Israelite and not as a Levite. For this perpetual redemption respected only houses that were in the cities of the Levites.

Leviticus 25:33 “And if a man purchase of the Levites, then the house that was sold, and the city of his possession, shall go out in [the year of] jubilee: for the houses of the cities of the Levites [are] their possession among the children of Israel.”

“Cities of the Levites”: Compare (Num. 35:1-8; Joshua chapter 21).

We see one exception to the house in town. Since the tribe of Levi had no land inheritance, their house was part of their inheritance, so they had a right to redeem it any time. If they were not financially able to redeem it, they received it back at jubilee. It was, in effect, their land.

Leviticus 25:34 “But the field of the suburbs of their cities may not be sold; for it [is] their perpetual possession.”

“The fields”: These were fields that the village/city-at-large used to grow crops.

The cities or the land surrounding the city, which would someday be part of the city, could not be sold. This is very similar to an individual in a church cannot sell the church. This city belonged to all the Levitical tribe to use as long as they lived. The Levite’s work was in the sanctuary, or temple. They were not to work in the fields. They lived of things of the sanctuary.

Verses 35-38: Instructions on dealing with the poor are outlined.

A Hebrew was prohibited from exacting “interest” from a fellow Hebrew, but he could charge interest to someone from another country (a “stranger”), who borrowed money. The rich were not to oppress the poor but were to show compassion instead, based on God’s compassion to Israel. Unfortunately, this law was not always followed (Neh. 5:1-13).

Leviticus 25:35 “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.”

“He be a stranger, or a sojourner”: The law required gleanings (leftovers after harvest), for the Israelite as well as the stranger (compare 19:9-10; 23:22; Deut. 24:19-21).

We see the teaching about families here. They were to help each other, not turn them out to the world. The following is a New Testament teaching on the same thing.

1 Timothy 5:8 “But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.”

We must never turn our brothers and sisters away when they are in need.

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

“Usury of him, or increase”: Usury or excessive interest was prohibited for all (Psalm 15:5). Even fair interest was otherwise prohibited in dealing with the poor (see notes on Deut. 23:19-20; 24:10-13). The basics of life were to be given, not loaned, to the poor.

Usury in the Scripture above, means interest on a debt. They were not to try to make money of this brother who is already in bad financial shape. They were to help each other.

Leviticus 25:37 Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase.

Lend him money, expecting and insisting upon a large interest for it. This is to be understood of persons in poor and necessitous circumstances, of which the text only speaks. Otherwise, if persons borrow money to gain by it, to carry on a greater trade, or to make purchase with it, it is but reasonable that the lender should have a share of profit arising from thence.

“Nor lend him thy victuals for increase”: By which it should seem that those two words, used in (Lev. 25:36). Though in the main they signify the same thing, yet may be distinguished, the one as concerning money, the other food. And which latter is not to be given by way of loan to a person in want of it, but freely. As for instance, if a man gives a poor man a bushel of wheat, on condition he gives him two for it hereafter, this is lending or giving his victuals for increase.

In other words, feed him and don’t charge him later for the food. It seems that any money loaned to him was to be loaned without interest. This is his brother. He is not to leave him in worse shape by charging interest on the loan.

Leviticus 25:38 “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.”

“To give you the land of Canaan”: The Lord cites His generosity in giving them a land that was not theirs as a motive for their generosity toward their countrymen.

We see from this that God reminds these people, what you have and what you are is because God blessed you. God has gone into covenant with these people to bless the people. The only thing they have to do is to believe God and keep His commandments. We Christians are in covenant relation with God through Jesus Christ our Lord. Our covenant was sealed by the precious blood of Jesus Christ. Our part of the covenant, we must keep is spoken of in:

Romans 10:9-13 “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.” “For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” “For the scripture saith, Whosoever believeth on him shall not be ashamed.” “For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.” “For whosoever shall call upon the name of the Lord shall be saved.”

Verses 39-55: The principles for dealing with slavery are laid out.

Verses 39-46: The enslavement of a fellow Hebrew (“brethren”), was to be rare; if servitude was unavoidable, it was to be handled with grace and kindness, treating that individual as a hired worker rather than as a “slave”. Gentile slaves (“strangers”), were exempt from the restrictions detailed here, so they could be enslaved for life and inherited as “property”.

Leviticus 25:39 “And if thy brother [that dwelleth] by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant:”

The above laws and instructions seem designed to prevent such extreme poverty as obliged to what follows. Namely, a brother being sold either to an Israelite or to a stranger, by relieving his wants or lending him money. But when these were insufficient to support him, and keep him from sinking into the lowest state of distress and misery, then he was obliged to be sold, as follows.

“And be sold unto thee”: Either by himself, being ready to starve and perish, or by the Sanhedrim, having stolen something, as Aben Ezra observes. In such a case the civil magistrate had a power of selling a man (Exodus 22:3).

“Thou shall not compel him to serve as a bondservant”: Such as were Heathens, and bought of them, or taken in war and made slaves of. But an Israelite sold was not to serve as they, either with respect to matter or manner, or time of service. Such as were bondmen were put to the hardest service, the greatest drudgery, as well as what was mean and reproachful, and were used in the most rigorous and despotic manner. And were obliged to serve for ever, and were never released. But a brother, an Israelite, sold to