Leviticus25
English Standard Version
1The Lord to on , ,
2 to the of and to them, When you come the that I you, the shall a to the Lord.
3For you shall your , and for you shall your and in its ,
4but in the there shall be a of for the , a to the Lord. You shall not your or your .
5You shall not what grows of in your , or the of your . It shall be a of for the .
6The of the shall provide for you, for yourself and for your and and for your and the who with you,
7and for your and for the that are in your : all its shall be for .
8You shall of , , so that the of the of shall give you .
9Then you shall the on the day of the . On the of you shall the throughout all your .
10And you shall the , and throughout the to all its . It shall be a for you, when of you shall to his and of you shall to his .
11That shall be a for you; in it you shall neither nor what of itself nor the grapes from the .
12For it is a . It shall be to you. You may the of the .
13In this of of you shall to his .
14And if you a to your or your , you shall not .
15You shall your according to the of the , and he shall to you according to the of for .
16 the are , you shall the , and the are , you shall the , for it is the of the that he is to you.
17You shall not , but you shall your , for I am the Lord your .
18Therefore you shall my and my and them, and then you will in the .
19The will its , and you will your and in it .
20And if you , What shall we in the , if we may not or in our ?
21I will my on you in the , so that it will a sufficient for .
22When you in the , you will be some of the crop; you shall the until the , when its .
23The shall not be in , for the is mine. For you are and with me.
24And in all the you , you shall a of the .
25If your and part of his , then his shall and what his has .
26 a no one to it and then and to it,
27let him the since he it and pay the to the to whom he it, and then to his .
28But if he does not have means to it, then what he shall in the of the until the of . In the it shall be , and he shall to his .
29If a a in a , he may it of its . For a he shall have the right of .
30If it is not a , then the in the shall in to the , throughout his ; it shall not be in the .
31But the of the that have no them shall be with the of the . They may be , and they shall be in the .
32As for the of the , the may at any the in the they .
33And if one of the his right of , then the that was in a they shall be in the . For the in the of the are their the of .
34But the of belonging to their may not be , for that is their .
35If your and himself with , you shall him as though he were a and a , and he shall with you.
36 no from him or , but your , that your may beside you.
37You shall not him your at , nor him your for .
38I am the Lord your , who of the of to you the of , and to be your .
39If your beside you and to you, you shall not him as a :
40he shall be with you as a and as a . He shall with you until the of the .
41Then he shall from you, he and his with him, and go to his own and to the of his .
42For they are my , whom I of the of ; they shall not be .
43You shall not him but shall your .
44As for your and whom you may have: you may and from among the that are you.
45You may also from the who with you and their that are with you, who have been in your , and they may be your .
46You may them to your you to as a . You may make of them, but over your the of you shall not , over .
47If a or with , and your him and himself to the or with or to a of the ,
48then he is he may be . of his may him,
49or his or his may him, or a from his may him. Or if he he may .
50He shall with his from the when he himself to him until the of , and the of his shall with the of . The time he was with his owner shall be rated as the of a .
51 there are still left, he shall for his some of his .
52If there but a until the of , he shall and for his in to his of service.
53He shall treat him as a hired . He shall not over him in your .
54And if he is not by these , then he and his with him shall be in the of .
55For it is to me that the of are . They are my whom I of the of : I am the Lord your .
Study Guide
Public-domain commentary and original-language notes for Leviticus 25.
Chapter Summary
In this chapter: The sabbath of rest for the land in the seventh year. (1–7). The jubilee of the fiftieth year, Oppression forbidden. (8–22). Redemption of the land and houses. (23–34). Compassion towards the poor. (35–38). Laws respecting bondmen, Oppression forbidden. (39–55).
vv1-7
All labour was to cease in the seventh year, as much as daily labour on the seventh day. These statues tell us to beware of covetousness, for a man's life consists not in the abundance of his possessions. We are to exercise willing dependence on God's providence for our support; to consider ourselves the Lord's tenants or stewards, and to use our possessions accordingly. This year of rest typified the spiritual rest which all believers enter into through Christ. Through Him we are eased of the burden of wordly care and labour, both being sanctified and sweetened to us; and we are enabled and encouraged to live by faith.
vv8-22
The word “jubilee” signifies a peculiarly animated sound of the silver trumpets. This sound was to be made on the evening of the great day of atonement; for the proclamation of gospel liberty and salvation results from the sacrifice of the Redeemer. It was provided that the lands should not be sold away from their families. They could only be disposed of, as it were, by leases till the year of jubilee, and then returned to the owner or his heir. This tended to preserve their tribes and families distinct, till the coming of the Messiah. The liberty every man was born to, if sold or forfeited, should return at the year of jubilee. This was typical of redemption by Christ from the slavery of sin and Satan, and of being brought again to the liberty of the children of God. All bargains ought to be made by this rule, “Ye shall not oppress one another,” not take advantage of one another's ignorance or necessity, “but thou shalt fear thy God.” The fear of God reigning in the heart, would restrain from doing wrong to our neighbour in word or deed. Assurance was given that they should be great gainers, by observing these years of rest. If we are careful to do our duty, we may trust God with our comfort. This was a miracle for an encouragement to all neither sowed or reaped. This was a miracle for an encouragement to all God's people, in all ages, to trust him in the way of duty. There is nothing lost by faith and self-denial in obedience. Some asked, What shall we eat the seventh year? Thus many Christians anticipate evils, questioning what they shall do, and fearing to proceed in the way of duty. But we have no right to anticipate evils, so as to distress ourselves about them. To carnal minds we may appear to act absurdly, but the path of duty is ever the path of safety.
vv23-34
If the land were not redeemed before the year of jubilee, it then returned to him that sold or mortgaged it. This was a figure of the free grace of God in Christ; by which, and not by any price or merit of our own, we are restored to the favour of God. Houses in walled cities were more the fruits of their own industry than land in the country, which was the direct gift of God's bounty; therefore if a man sold a house in a city, he might redeem it only within a year after the sale. This encouraged strangers and proselytes to come and settle among them.
Key Words
דָבַר: perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue
מֹשֶׁה: Mosheh, the Israelite lawgiver
הַר: a mountain or range of hills (sometimes used figuratively)
סִינַי: Sinai, mountain of Arabia
אָמַר: to say (used with great latitude)
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
יִשְׂרָאֵל: Jisrael, a symbolical name of Jacob; also (typically) of his posterity
בּוֹא: to go or come (in a wide variety of applications)
אֶרֶץ: the earth (at large, or partitively a land)
נָתַן: to give, used with greatest latitude of application (put, make, etc.)
Cross References
Leviticus 25The proclamation of liberty in the Jubilee typifies Christ's proclamation of spiritual liberty and gospel redemption.
Supported by Matthew Henry, Matthew Poole
Sowing the eighth year and eating old fruit has a historical parallel in Sennacherib's invasion sign.
Supported by JFB
Warns of exile so the land can enjoy the sabbaths it was denied during Israel's disobedience.
Supported by Matthew Poole, JFB
The foundational Covenant Code law establishing the seventh-year fallow for the land and the poor.
Supported by Matthew Poole
Historical example of God providing spontaneous, miraculous crops for consecutive years during a crisis.
Supported by JFB
Christ's exhortation against anxious care echoes the trust required for the sabbatical year's provision.
Supported by Matthew Henry
Deuteronomy parallel prohibiting taking usury or increase from a poor brother.
Supported by John Calvin
Since believers are bought with a price, they belong to God and must not be sold as slaves.
Supported by Matthew Henry, John Calvin
Masters must give servants what is just and equal, remembering they too have a Master in heaven.
Supported by Matthew Henry
The Babylonian exile explicitly fulfills the land's need to rest and keep its missed sabbaths.
Supported by Matthew Poole
The Day of Atonement is the specific holy day when the Jubilee trumpet is sounded.
Supported by Matthew Poole, JFB
Jesus reads Isaiah 61 and declares the ultimate fulfillment of the Jubilee's release.
Supported by Matthew Poole, JFB
Parallel promise of eating spontaneous growth during years without sowing or reaping.
Supported by JFB
God's explicit answer to the question in verse 20, promising a threefold harvest.
Supported by Matthew Poole, JFB
Naboth's refusal to sell his inheritance reflects the divine law that the land is God's.
Supported by Matthew Poole
David confesses that Israel are strangers and sojourners before God, matching the land ownership law.
Supported by Matthew Poole
Defines the cities and suburbs of the Levites, which had distinct redemption rules.
Supported by Matthew Poole
New Testament parallel instructing masters to give servants what is just and equal.
Supported by Matthew Henry
Deuteronomy parallel concerning the release and treatment of Hebrew servants.
Supported by Matthew Henry
The restoration of liberty in the Jubilee typified spiritual freedom and redemption through Christ's truth.
Supported by Matthew Henry
Christ became our near kinsman (Goel) to redeem us from bondage, acting as the ultimate redeemer.
Illustrates the active practice of the right of kinsman redemption (Goel) within Israel's land and family laws.
Explains why land returns in the Jubilee: the land belongs to God; Israel is tenants.
Supported by Matthew Poole, JFB
Prophetic reference to the 'year of liberty' where land gifts return to their original owners.
Supported by John Calvin
God's severe judgment on Israel for failing to release Hebrew slaves in accordance with the law.
Supported by Matthew Henry
Repeats the strict prohibition against oppressing one another in trade, grounded in fear of God.
Supported by JFB
The foundational jubilee proclamation of liberty and return to family possessions.
Supported by Matthew Henry, Matthew Poole
The Psalmist echoes that he is a stranger and sojourner on God's earth.
Supported by Matthew Poole
Nehemiah rebukes the nobles for taking usury from their impoverished brethren.
Supported by Matthew Poole
The foundational decree of Jubilee requiring every man to return to his family and possession.
Supported by Matthew Henry, John Calvin, JFB
Contrasts the forbidden 'rigour' among Hebrew brethren with Egypt's harsh oppression of Israel.
The law of kinsman redemption applied specifically to the recovery of lost or sold property.
Nehemiah instances this law, noting effort made to redeem Jewish brethren sold to heathens.
Applies the sounding of the trumpet globally to the preaching of the gospel message.
Supported by Matthew Poole
Promise of clearing out old store to make room for new harvest.
Supported by Matthew Poole
Jeremiah purchases the field of his uncle's son, exercising the right of redemption.
Supported by Matthew Poole