He and his purchaser will then count the time from the year he sold himself up to the Year of Jubilee. The price of his sale will be determined by the number of years, based on the daily wages of a hired hand. He and his buyerThis phrase indicates a mutual responsibility between the servant and the one who has purchased his service. In the Hebrew context, the word for "buyer" (קֹנֵה, qoneh) implies a transaction that is more than mere ownership; it suggests a relationship that involves care and provision. This reflects the biblical principle that even in servitude, there is a dignity and respect that must be maintained, as both parties are ultimately accountable to God. are to count the time The act of counting time here is significant in the Hebrew tradition, where time is often seen as a divine gift. The Hebrew word for "count" (חָשַׁב, chashav) can also mean to consider or to reckon, suggesting a thoughtful and deliberate process. This counting is not merely a mechanical calculation but a recognition of the servant's humanity and the anticipation of the Year of Jubilee, a time of liberation and restoration. from the year he sold himself This phrase acknowledges the servant's initial decision or necessity to enter into servitude. The Hebrew culture recognized that economic hardship could lead to such situations, but it also provided a framework for eventual redemption. The act of selling oneself (מָכַר, makar) was not intended to be permanent, reflecting God's desire for freedom and restoration for His people. up to the Year of Jubilee The Year of Jubilee (יֹבֵל, yovel) is a profound concept in the Hebrew Scriptures, representing a time of release and return. Every fiftieth year, debts were forgiven, and land was returned to its original owners. This was a divine reset, emphasizing God's sovereignty over time and property. It served as a reminder of God's provision and the ultimate freedom He offers. The price of his sale This phrase refers to the valuation of the servant's labor. In Hebrew law, this was not arbitrary but was to be fair and just, reflecting the value of the work done. The word for "price" (מְחִיר, mekhir) underscores the importance of justice and equity in economic transactions, aligning with the biblical principle that all people are created in the image of God and deserve fair treatment. shall be based on the number of years This indicates a proportional valuation, ensuring that the servant is not exploited. The Hebrew understanding of time and labor was deeply connected to justice. The phrase suggests a system where the servant's contribution is recognized and valued appropriately, reflecting God's justice and care for His people. according to the rate paid to a hired worker This comparison to a hired worker (שָׂכִיר, sakir) highlights the dignity and rights of the servant. In ancient Israel, a hired worker was entitled to fair wages and humane treatment. By equating the servant's valuation to that of a hired worker, the scripture emphasizes the importance of treating all individuals with respect and fairness, regardless of their economic status. This reflects the biblical call to love one's neighbor and to act justly in all dealings. Persons / Places / Events 1. The Israelite ServantAn individual who has sold himself due to poverty and is now working to repay his debt. 2. The BuyerThe person who has purchased the services of the Israelite servant, essentially acting as a master until the debt is repaid or the Year of Jubilee arrives. 3. The Year of JubileeA significant event occurring every 50 years in Israel, where liberty is proclaimed throughout the land, and individuals return to their family property and clan. 4. The Land of IsraelThe setting where these laws are given and intended to be practiced, emphasizing the importance of community and family. 5. MosesThe prophet through whom God delivered the laws of Leviticus to the Israelites. Teaching Points Understanding God's Justice and MercyThe Year of Jubilee reflects God's heart for justice and mercy, ensuring that no one remains in perpetual servitude and that families can reclaim their inheritance. The Value of Human DignityThe regulation of servitude and the calculation of fair wages underscore the value God places on human dignity and fair treatment. The Principle of Rest and RestorationThe Jubilee serves as a reminder of the importance of rest and restoration, not just for the land but for individuals and families, pointing to spiritual rest in Christ. Financial Stewardship and ResponsibilityThe counting of years and fair payment encourages responsible financial practices and the importance of planning and accountability. Anticipation of Ultimate RedemptionThe Year of Jubilee foreshadows the ultimate redemption and freedom found in Christ, encouraging believers to live in the hope of eternal restoration. Bible Study Questions 1. How does the concept of the Year of Jubilee challenge our modern understanding of debt and servitude? 2. In what ways can we apply the principles of justice and mercy from Leviticus 25:50 in our daily interactions with others? 3. How does the Year of Jubilee reflect God's character, and how can we emulate these attributes in our communities? 4. What are some practical ways we can ensure fair treatment and dignity for those who work for us or with us? 5. How does the anticipation of the Year of Jubilee enhance our understanding of Christ's mission and the hope of eternal redemption? Connections to Other Scriptures Exodus 21:2-6Discusses the laws regarding Hebrew servants and their release in the seventh year, providing a parallel to the concept of release in the Year of Jubilee. Deuteronomy 15:12-15Offers additional instructions on the treatment and release of Hebrew servants, emphasizing compassion and fairness. Isaiah 61:1-2Prophesies the coming of the Messiah who will proclaim liberty to captives, echoing the themes of freedom and restoration found in the Year of Jubilee. Luke 4:18-19Jesus reads from Isaiah, declaring the fulfillment of the prophecy, connecting His mission to the principles of the Jubilee. A Sabbath of Rest unto the Land | W. H. Jellie. | Leviticus 25:2-55 | Deliverance from Sin | Howard James. | Leviticus 25:2-55 | Freedom Through Christ | T. De Witt Talmage. | Leviticus 25:2-55 | Jubilee Gladness | J. Cairns. | Leviticus 25:2-55 | Land Laws Among Other Nations | M. M. Kalisch, Ph. D. | Leviticus 25:2-55 | Land Tenure | T. T. Munger. | Leviticus 25:2-55 | Laws of Trade-Wages | Hom. Review | Leviticus 25:2-55 | Lessons from the Sabbatical Year | F. W. Brown. | Leviticus 25:2-55 | Liberty Through Christ | Richard Newton, D. D. | Leviticus 25:2-55 | Man Need not Despair of -Providence | Bp. Babington. | Leviticus 25:2-55 | Practical Reliance Upon God | Indian Witness. | Leviticus 25:2-55 | Released from Debt | Christian Age | Leviticus 25:2-55 | Results of Jubilee Year | T. Guthrie, D. D. | Leviticus 25:2-55 | Sojourners with God | Homilist | Leviticus 25:2-55 | The Hebrew System of Land Tenure | R. Reid. | Leviticus 25:2-55 | The Joyful Sound | C. S. Robinson, D. D. | Leviticus 25:2-55 | The Jubilee | Homilist | Leviticus 25:2-55 | The Jubilee | Homilist | Leviticus 25:2-55 | The Jubilee a Type of the Gospel | Wm. Sleigh. | Leviticus 25:2-55 | The Jubilee Year: its Fourfold Significance | W. H. Jellie. | Leviticus 25:2-55 | The Oppressor Rebuked and the Oppression Removed | C. F. S. Money, M. A. | Leviticus 25:2-55 | The Purpose of the Sabbatical Year | M. M. Kalisch, Ph. D. | Leviticus 25:2-55 | The Resemblance Between the Year of Jubilee and the Gospel | T. B. Baker. | Leviticus 25:2-55 | The Sabbath of the Fields | H. Macmillan, D. D. | Leviticus 25:2-55 | The Sabbatic Year and Jubilee | J. A. Seiss, D. D. | Leviticus 25:2-55 | The Sinner's Chains are Self Forged | Preacher's Lantern. | Leviticus 25:2-55 | The Year of Jubilee | A. G. Brown. | Leviticus 25:2-55 | The Year of Jubilee | A. H. Currier. | Leviticus 25:2-55 | The Year of Jubilee | Walter Roberts, M. A. | Leviticus 25:2-55 | The Year of Jubilee | D. C. Hughes, M. A. | Leviticus 25:2-55 | The Year of Jubilee | T. Binney. | Leviticus 25:2-55 | The Year Sabbath | Dr. Ide. | Leviticus 25:2-55 | What Shall We Eat the Seventh Year? | A. G. Brown. | Leviticus 25:2-55 | The Jubilee | R.M. Edgar | Leviticus 25:8-55 | Year of Jubilee | W. Clarkson | Leviticus 25:8-55 | Year of Jubilee: Ii. the World's Redemption | W. Clarkson | Leviticus 25:8-55 | Year of Jubilee: Iii. the Blessed Kingdom | W. Clarkson | Leviticus 25:8-55 | Justice and Mercy | J.A. Macdonald | Leviticus 25:35-55 | The Law of Personal Servitude | R.A. Redford | Leviticus 25:35-55 | Slavery | | Leviticus 25:39-55 |
People Israelites, Levites, MosesPlaces Canaan, Egypt, Mount SinaiTopics Based, Bought, Buyer, Calculate, Correspond, Count, Hired, Hireling, Jubilee, Money, Numbered, Owner, Paid, Payment, Price, Purchaser, Rate, Rated, Reckon, Reckoned, Relation, Release, Sale, Scale, Servant, Sold, TillDictionary of Bible Themes Leviticus 25:50 5337 hiring 5603 wages Leviticus 25:39-55 5378 law, OT 7447 slavery, in OT 8343 servanthood, in society Leviticus 25:47-55 5504 rights 6714 ransom Leviticus 25:50-52 7482 Year of Jubilee Library Sojourners with God 'The land shall not be sold for ever: for the land is Mine; for ye are strangers and sojourners with Me.' --LEV. xxv. 23. The singular institution of the Jubilee year had more than one purpose. As a social and economical arrangement it tended to prevent the extremes of wealth and poverty. Every fiftieth year the land was to revert to its original owners, the lineal descendants of those who had 'come in with the conqueror,' Joshua. Debts were to be remitted, slaves emancipated, and so the mountains … Alexander Maclaren—Expositions of Holy ScriptureGod's Slaves 'For they are My servants, which I brought forth out of the land of Egypt; they shall not be sold as bondmen.' --LEV. xxv. 42. This is the basis of the Mosaic legislation as to slavery. It did not suppress but regulated that accursed system. Certainly Hebrew slavery was a very different thing from that of other nations. In the first place, no Jew was to be a slave. To that broad principle there were exceptions, such as the case of the man who voluntarily gave himself up to his creditor. But even … Alexander Maclaren—Expositions of Holy Scripture The Kinsman Redeemer 'After that he is sold he may be redeemed again; one of his brethren may redeem him.'--LEV. xxv. 48. There are several of the institutions and precepts of the Mosaic legislation which, though not prophetic, nor typical, have yet remarkable correspondences with lofty Christian truth. They may be used as symbols, if only we remember that we are diverting them from their original purpose. How singularly these words lend themselves to the statement of the very central truths of Christianity--a slavery … Alexander Maclaren—Expositions of Holy Scripture Boniface viii Ad 1294-1303. PART I In Celestine's place was chosen Benedict Gaetani, who, although even older than the worn-out and doting late pope, was still full of strength, both in body and in mind. Benedict (who took the name of Boniface VIII) is said to have been very learned, especially in matters at law; but his pride and ambition led him into attempts which ended in his own ruin, and did serious harm to the papacy. In the year 1300 Boniface set on foot what was called the Jubilee. You will remember the Jubilee which … J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation The Kinsman-Redeemer 'Their Redeemer is strong; the Lord of Hosts is His name: He shall thoroughly plead their cause.'--JER. l. 34. Among the remarkable provisions of the Mosaic law there were some very peculiar ones affecting the next-of-kin. The nearest living blood relation to a man had certain obligations and offices to discharge, under certain contingencies, in respect of which he received a special name; which is sometimes translated in the Old Testament 'Redeemer,' and sometimes 'Avenger' of blood. What the etymological … Alexander Maclaren—Expositions of Holy Scripture The Day of Atonement Now, I shall invite your attention to the ceremonies of this solemn day, taking the different parts in detail. First, we shall consider the person who made the atonement; secondly, the sacrifice whereby the atonement was typically made; thirdly, the effects of the atonement; and fourthly, our behaviour on the recollection of the atonement, as well set forth by the conduct prescribed to the Israelites on that day. I. First, THE PERSON WHO WAS TO MAKE THE ATONEMENT. And at the outset, we remark that … Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856 Appeal to the Christian Women of the South BY A.E. GRIMKE. "Then Mordecai commanded to answer Esther, Think not within thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place: but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this. And Esther bade them return Mordecai this answer:--and so will I go in unto the king, … Angelina Emily Grimke—An Appeal to the Christian Women of the South Sin and Forgiveness Between Brethren. (Autumn, a.d. 29.) ^A Matt. XVIII. 15-35. ^a 15 And if thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. [Having warned against giving offense, Jesus now shows how to act when offense is received. The fault is to be pointed out to the offender, but for the purpose of gaining him--not from a desire to humiliate him. The offended is to seek the offender, and the offender is likewise to seek the offended (Matt. xv. 23, 24), … J. W. McGarvey—The Four-Fold Gospel Commerce The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply … Alfred Edersheim—Sketches of Jewish Social Life "And the Redeemer Shall Come unto Zion, and unto them that Turn," Isaiah lix. 20.--"And the Redeemer shall come unto Zion, and unto them that turn," &c. Doctrines, as things, have their seasons and times. Every thing is beautiful in its season. So there is no word of truth, but it hath a season and time in which it is beautiful. And indeed that is a great part of wisdom, to bring forth everything in its season, to discern when and where, and to whom it is pertinent and edifying, to speak such and such truths. But there is one doctrine that is never out of season, … Hugh Binning—The Works of the Rev. Hugh Binning The Eighth Commandment Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes … Thomas Watson—The Ten Commandments Baptism Go ye, therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them,' &c. Matt 28: 19. I. The way whereby Christ communicates to us the benefits of redemptions, is, in the use of the sacraments. What are the sacraments in general? They are visible signs of invisible grace. Is not the word of God sufficient to salvation? What need then is there of sacraments? We must not be wise above what is written. It is God's will that his church … Thomas Watson—The Ten Commandments Leviticus The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive … John Edgar McFadyen—Introduction to the Old Testament Links Leviticus 25:50 NIVLeviticus 25:50 NLTLeviticus 25:50 ESVLeviticus 25:50 NASBLeviticus 25:50 KJV
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