Text -- Leviticus 25:1-9 (NET)

Regulations for the Sabbatical Year

25:1 The Lord spoke to Moses at Mount Sinai: 25:2 “Speak to the Israelites and tell them, ‘When you enter the land that I am giving you, the land must observe a Sabbath to the Lord. 25:3 Six years you may sow your field, and six years you may prune your vineyard and gather the produce, 25:4 but in the seventh year the land must have a Sabbath of complete rest– a Sabbath to the Lord. You must not sow your field or prune your vineyard. 25:5 You must not gather in the aftergrowth of your harvest and you must not pick the grapes of your unpruned vines; the land must have a year of complete rest. 25:6 You may have the Sabbath produce of the land to eat– you, your male servant, your female servant, your hired worker, the resident foreigner who stays with you, 25:7 your cattle, and the wild animals that are in your land– all its produce will be for you to eat.

Regulations for the Jubilee Year of Release

25:8 “‘You must count off seven weeks of years, seven times seven years, and the days of the seven weeks of years will amount to forty-nine years. 25:9 You must sound loud horn blasts– in the seventh month, on the tenth day of the month, on the Day of Atonement– you must sound the horn in your entire land.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lev 25:1

That is, near mount Sinai. So the Hebrew particle beth is sometimes used. So there is no need to disturb the history in this place.

Wesley: Lev 25:2

So as to be settled in it; for the time of the wars was not to be accounted, nor the time before Joshua's distribution of the land among them.

Wesley: Lev 25:2

That is, enjoy rest and freedom from plowing, and tilling.

Wesley: Lev 25:2

In obedience and unto the honour of God. This was instituted, For the assertion of God's sovereign right to the land, in which the Israelites were but tenants at God's will. For the trial of their obedience. For the demonstration of his providence as well in general towards men, as especially towards his own people. To wean them from inordinate love, and pursuit of worldly advantages, and to inure them to depend upon God alone, and upon God's blessing for their subsistence. To put them in mind of that blessed and eternal rest provided for all good men.

Wesley: Lev 25:4

They were neither to do any work about it, nor expect any harvest from it. All yearly labours were to be intermitted in the seventh year, as much as daily labours on the seventh day.

Wesley: Lev 25:5

From the grains that fell out of the ears the last reaping time.

Wesley: Lev 25:5

That is, as thy own peculiarly, but only so as others may reap it with thee, for present food.

Wesley: Lev 25:5

Not cut off by thee, but suffered to grow for the use of the poor.

Wesley: Lev 25:6

That is, the growth of the sabbath, or that fruit which groweth in the sabbatical year.

Wesley: Lev 25:6

For all promiscuously, to take food from thence as they need it.

Wesley: Lev 25:9

Signified the true liberty from our spiritual debts and slaveries to be purchased by Christ, and to be published to the world by the sound of the gospel.

Wesley: Lev 25:9

Which was the first month of the year for civil affairs; the jubilee therefore began in that month; and, as it seems, upon this very tenth day, when the trumpet sounded, as other feasts generally began when the trumpet sounded.

Wesley: Lev 25:9

A very fit time, that when they fasted and prayed for God's mercy to them in the pardon of their sins, then they might exercise their charity to men in forgiving their debts; and to teach us, that the foundation of all solid comfort must be laid in repentance and atonement for our sins through Christ.

JFB: Lev 25:2-4

It has been questioned on what year, after the occupation of Canaan, the sabbatic year began to be observed. Some think it was the seventh year after their entrance. But others, considering that as the first six years were spent in the conquest and division of the land (Jos 5:12), and that the sabbatical year was to be observed after six years of agriculture, maintain that the observance did not commence till the fourteenth year.

JFB: Lev 25:2-4

This was a very peculiar arrangement. Not only all agricultural processes were to be intermitted 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.

JFB: Lev 25:8-11

This most extraordinary of all civil institutions, which received the name of "Jubilee" from a Hebrew word signifying a musical instrument, a horn or trumpet, began on the tenth day of the seventh month, or the great day of atonement, when, by order of the public authorities, the sound of trumpets proclaimed the beginning of the universal redemption. All prisoners and captives obtained their liberties, slaves were declared free, and debtors were absolved. The land, as on the sabbatic year, was neither sowed nor reaped, but allowed to enjoy with its inhabitants a sabbath of repose; and its natural produce was the common property of all. Moreover, every inheritance throughout the land of Judea was restored to its original owner.

Clarke: Lev 25:2

The land keep a Sabbath - See this ordinance explained, Exo 23:11 (note). It may be asked here: if it required all the annual produce of the field to support the inhabitants, how could the people be nourished the seventh year, when no produce was received from the fields? To this it may be answered, that God sent his blessing in an especial manner on the sixth year, (see Lev 25:21, Lev 25:22), and it brought forth fruit for three years. How astonishing and convincing was this miracle! Could there possibly be any deception here? No! The miracle speaks for itself, proves the Divine authenticity of the law, and takes every prop and stay from the system that wishes to convict the Mosaic ordinances of imposture. See Exo 23:11. It is evident from this that the Mosaic law must have had a Divine origin, as no man in his senses, without God’ s authority, could have made such an ordinance as this; for the sixth year, from its promulgation, would have amply refuted his pretensions to a Divine mission.

Clarke: Lev 25:8

Thou shalt number seven Sabbaths of years - This seems to state that the jubilee was to be celebrated on the forty-ninth year; but in Lev 25:10 and Lev 25:11 it is said, Ye shall hallow the fiftieth year, and, A jubilee shall this fiftieth year be. Probably in this verse Moses either includes the preceding jubilee, and thus with the forty-ninth makes up the number fifty; or he speaks of proclaiming the jubilee on the forty-ninth, and celebrating it on the fiftieth year current. Some think it was celebrated on the forty-ninth year, as is stated in Lev 25:8; and this prevented the Sabbatical year, or seventh year of rest, from being confounded with the jubilee, which it must otherwise have been, had the celebration of this great solemnity taken place on the fiftieth year; but it is most likely that the fiftieth was the real jubilee.

Calvin: Lev 25:8

8.And thou shalt number seven The third kind of Sabbath follows, which was composed of forty-nine, or seven times seven years. This was the most illustrious Sabbath, since the state of the people, both as to their persons and their houses and property, was renewed; and although in this way God had regard to the public good, gave relief to the poor, so that their liberty should not be destroyed, and preserved also the order laid down by Himself; still there is no question but that He thus added an additional stimulus to incite the Jews to honor the Sabbath. For it was a kind of imposing memorial of the sacred rest, to see slaves emancipated and become suddenly free; houses and lands returning to their former possessors who had sold them; and in fine all things assuming a new face. They called this year Jobel, from the sound of the ram’s horn, whereby liberty and the restitution of property were proclaimed; but as I have said, its main feature was the solemnity which shewed them to be separated from other nations to be a peculiar and holy nation to God; nay, the renewal of all things had reference to this, that being redeemed anew in the great Sabbath, they might entirely devote themselves to God their Deliverer.

TSK: Lev 25:1

Exo 19:1; Num 1:1, Num 10:11, Num 10:12; Gal 4:24, Gal 4:25

TSK: Lev 25:2

When ye : Lev 14:34; Deu 32:8, Deu 32:49, Deu 34:4; Psa 24:1, Psa 24:2, Psa 115:16; Isa 8:8; Jer 27:5

keep : Heb. rest, Lev 23:32 *marg.

a sabbath : Lev 26:34, Lev 26:35; Exo 23:10; 2Ch 36:21

TSK: Lev 25:4

Lev 25:20-23, Lev 26:34, Lev 26:35, Lev 26:43; Exo 23:10, Exo 23:11; 2Ch 36:21

TSK: Lev 25:5

groweth : 2Ki 19:29; Isa 37:30

thy vine undressed : Heb. the separation

TSK: Lev 25:6

Exo 23:11; Act 2:44, Act 4:32, Act 4:34, Act 4:35

TSK: Lev 25:8

Lev 23:15; Gen 2:2

TSK: Lev 25:9

jubilee : Lev 25:10-12, Lev 27:17, Lev 27:24; Num 36:4

of the jubilee to sound : Heb. loud of sound, Num 10:10; Psa 89:15; Act 13:38, Act 13:39; Rom 10:18, Rom 15:19; 2Co 5:19-21; 1Th 1:8

the day : Lev 16:20, Lev 16:30, Lev 23:24, Lev 23:27

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lev 25:1

The sabbatical year and the year of Jubilee belong to that great sabbatical system which runs through the religious observances of the Law, but rest upon moral rather than upon formally religious ground. It is not, therefore, without reason that they are here set apart from the set times which fell strictly within the sphere of religious observances.

Barnes: Lev 25:3

Vineyard - Rather, fruit-garden. The Hebrew word is a general one for a plantation of fruit-trees.

Barnes: Lev 25:4

A sabbath of rest - See Lev 23:3 note. The express prohibition of sowing and reaping, and of pruning and gathering, affords a presumption in favor of the sabbatical year beginning, like the year of Jubilee Lev 25:9, in the first month of the civil year Lev 23:24, the seventh of the sacred year, when the land was cleared of the crops of the preceding year.

The great material advantage of the institution must have been the increased fertility of the soil from its lying fallow one year out of seven, at a time when neither the rotation of crops nor the art of manuring were understood. It must also have kept up a salutary habit of economy in the storing of grain. Compare Gen 41:48-56. Its great spiritual lesson was that there was no such thing as absolute ownership in the land vested in any man, that the soil was the property of Yahweh, that it was to be held in trust for Him, and not to be abused by overworking, but to be made the most of for the good of every creature which dwelt upon it.

Barnes: Lev 25:5

Vine undressed - That is, "unpruned"; literally "Nazarite vine", the figure being taken from the unshorn locks of the Nazarite. Num 6:5.

Barnes: Lev 25:6

The sabbath of the land shall be meat for you - That is, the produce of the untilled land (its "increase,"Lev 25:7) shall be food for the whole of you in common, rich and poor without distinction Exo 23:11.

Barnes: Lev 25:8-13

The land was to be divided by lot among the families of the Israelites when the possession of it was obtained. Num 26:52-56; Num 33:54, etc. At the end of every seventh sabbatical cycle of years, in the year of Jubilee, each field or estate that might have been alienated was to be restored to the family to which it had been originally allotted.

Lev 25:8

Seven sabbaths of years - seven weeks of years.

Lev 25:9

Cause the trumpet of the jubile to sound - Rather, cause the sound of the cornet to go through (the land). The word jubile does not occur in this verse in the Hebrew. The trumpet is the shofar שׁפר shôphār , i. e. the cornet (rendered "shawm"in the Prayer-Book version of Psa 98:7), either the horn of some animal or a tube of metal shaped like one. As the sound of the cornet (see Lev 25:10 note) was the signal of the descent of Yahweh when He came down upon Sinai to take Israel into covenant with Himself Exo 19:13, Exo 19:16, Exo 19:19; Exo 20:18, so the same sound announced, at the close of the great day of atonement, after the Evening sacrifice, the year which restored each Israelite to the freedom and the blessings of the covenant.

Lev 25:10

The fiftieth year - The Jubilee probably coincided with each seventh sabbatical year, and was called the fiftieth, as being the last of a series of which the first was the preceding Jubilee.

A jubile - Commonly spelled jubilee. The original word first occurs in Exo 19:13, where it is rendered "trumpet,"margin "cornet."It most probably denotes the sound of the cornet, not the cornet itself, and is derived from a root, signifying to flow abundantly, which by a familiar metaphor might be applied to sound.

Poole: Lev 25:2

When ye come into the land so as to be settled in it; for the tithe of the wars was not to be accounted, nor the time before Joshua’ s distribution of the land among them, Jos 14:7,10 .

Keep a sabbath i.e. enjoy rest and freedom from ploughing, tilling, &c.

Unto the Lord i.e. in obedience and unto the honour of God. This was instituted partly for the assertion of God’ s sovereign right to the land, . in which the Israelites were but tenants at God’ s will; partly for the trial and exercise of their obedience; partly for the demonstration of his providence as well in the general towards men, as more especially towards his own people, of which see below, Lev 25:20-22 ; partly to wean them from inordinate love, and pursuit of or trust to worldly advantages, and to inure them to depend upon God alone, and upon God’ s blessing for their subsistence; partly to put them in the mind of that blessed and eternal rest provided for all good men, wherein they should be perfectly freed from all worldly labours and troubles, and wholly devoted to the service and enjoyment God; see on Exo 23:11 ; and lastly, that by their own straits in that year they might learn more compassion to the poor, who were under the same straits every year.

Poole: Lev 25:5

Of its own accord from the grains that fell out of the ears the last reaping time.

Thou shalt not reap i.e. as thy own peculiarly, but only so as others may reap it with thee, for present food.

The grapes of thy vine undressed Heb. the grapes of thy separation , i.e. the grapes which thou hast separated or set apart to the honour of God, and to the ends and uses appointed by God; or the grapes of that year, which are in this like the Nazarites’ hair, not cut off by thee, but suffered to grow to the use of the poor.

Poole: Lev 25:6

The sabbath i.e. the growth of the sabbath, or that fruit which groweth in the sabbatical year. See on Lev 23:38 , where the word sabbath is taken in the like sense.

For thee, and for thy servant for all promiscuously, to take food from thence as they need it.

Poole: Lev 25:9

The jubilee signified the true liberty from our spiritual debts and slaveries, to be purchased by Christ, and to be published to the world by the sound of the gospel.

The seventh month was the first month of the year for civil and worldly affairs, which were mainly concerned in the jubilee, and therefore it began in that month; and, as it seems, upon this very tenth day, when the trumpet sounded, as other feasts generally began when the trumpet sounded.

In the day of atonement a very fit time, that when they fasted and prayed for God’ s mercy to them in the pardon of their sins, then they might exercise their charity and kindness to men in forgiving their debts, which is the true fast, as is noted Isa 58:6 , and to teach us that the foundation of all solid comfort and joy must be laid in bitter repentance and atonement for our sins through Christ.

Haydock: Lev 25:2

The rest ( sabbathises sabbatum ). The land was to enjoy the benefit of rest every seventh year, to remind God's people that he had created the world, and that he still retained dominion over it, (St. Augustine, q. 91, 92,) requiring the spontaneous fruits of that year as a tribute, part of which he gave to the poor. In the mean time, all creatures rested from their labours, and the people were taught to have an entire confidence in Providence. (Calmet) ---

This law was given in the desert of Sinai, in the month of Nisan, the second year after the exit: but it did not begin to be in force till the Hebrews entered into the land of Chanaan. (Haydock)

Haydock: Lev 25:5

Reap entirely, but only take a part, ver. 6. ---

First-fruits. None shall be this year presented to the Lord. Hebrew has the word Nezireka, "Nazareat," alluding to the custom of those who, out of devotion, let their hair grow; as here only the spontaneous fruits of the unpruned vine were to be eaten; they were separated, as the word also means, or "sanctified," (Septuagint) being abandoned indifferently for the use of any one that pleased to eat of them, and no longer fenced in by the proprietor, (Calmet) though he might take the first, or choicest fruits for his own use, (Menochius,) or at least he might take his share like the rest. (Tirinus)

Haydock: Lev 25:6

They. Hebrew and Septuagint, "The sabbath of the earth shall be meat for you" in common.

Haydock: Lev 25:7

Cattle. This last term in Hebrew, Septuagint, &c., means "wild beasts," which must also live. At this period of the seventh year debts were to be remitted, the law read, &c. (Exodus xxi. 2; Deuteronomy xv. 2, and xxxi. 10.) But in the jubilee year, even those Hebrew slaves whose ears had been pierced, and those who had sold their land, regained their liberty and possessions. (Calmet) ---

Their children and wives, according to Josephus, went out with them, ver. 41. Houses and suburbs for gardens, &c., might be sold for ever, if they were not redeemed the first year, excepting those of the Levites, ver. 34. (Tirinus)

Haydock: Lev 25:8

Years. It is dubious whether the 49th or the 50th year was appointed for the jubilee. The former year is fixed upon by many able chronologers, who remark, that if two years of rest had occurred together, it would have been a serious inconvenience; and Moses might have said the 50th year for a round number, or comprise therein the year of the former jubilee, as we give five years to the olympiad, and eight days to the week, though the former consists only of four years, and the latter of seven days. (Rader; Scaliger; &c.) But others decide for the fiftieth year, ver. 10. (Philo; Josephus, [Antiquities] iii. 10.; St. Augustine, q. 92.; Salien; &c.) (Calmet) ---

On the feast of expiation of the 49th year, they promulgated the following to be the year of jubilee. (Menochius) ---

Usher places the first in the year of the world 2609, 49 years after the partition of the land by Josue in 2560: Salien dates 50 years from the entrance (ver. 2,) of the Hebrews into Chanaan, in the year of the world 2583, six years sooner; and places the first jubilee 2633, immediately after the sabbatic year, which fell in the 32nd year of Othoniel. He supposes that both were proclaimed at the same time, on the 1st of Tisri, Ros Hassana, "the head of the year;" though the heralds went about the country only on the 10th. The writers both of the Synagogue and of the Church generally adopt the 50th for the year of jubilee; and the pretended inconvenience of two years' rest is nugatory, since God promised a three years' crop, ver. 21. (Haydock)

Gill: Lev 25:1

And the Lord spake unto Moses in Mount Sinai,.... Not when Moses was with the Lord on that mount forty days, but after he came down from thence, even after the tabernacle was set up, while the children of Israel where encamped about that mountain, and before they took their journey from thence; 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" ^g; and so Josephus ^h says, the following laws were delivered to Moses, when Israel was encamped under Mount Sinai:

saying; as follows.

Gill: Lev 25:2

Speak unto the children of Israel, and say unto them,.... 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 thither, the following law concerning the sabbatical year could not take place; and as Maimonides ⁱ says, it was only used in the land of Israel, and no where 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; a rest from tillage, as it is afterwards explained; and this being according to the will of God, when observed would be to his honour and glory, and show that he was the proprietor of the land; and that the Israelites held it under him by this tenure, that every seventh year they should let it rest, which would be for the benefit of the land, and preserve it from being impoverished by continual usage and hereby they might learn to depend on the providence of God, and to observe that all increase is from him; and to consider the straits and difficulties the poor live in continually, as they in this seventh year; and by this means they would be at leisure to have an opportunity of reading the law, as they did at this time, Deu 31:10; and of meditating upon it, and of giving themselves up to religious exercises, as well as by it they might be led to the typical use of to look for and expect that sabbatism or rest, which remains for the people of God. And now this law did not take place as soon as they came into the land, for it was to be sown six years, and then was the year of rest; and indeed not till after Joshua had subdued the whole land, which was seven years a doing; nor till they were quite settled, and it was divided among them, and every man had his field and vineyard apart, which this law supposes; wherefore the Jewish writers ^k say, they were not bound to tithes until the fourteenth year, and from thence they began to reckon the sabbatical year; and the twenty first year they made a sabbatical year, and the sixty fourth a jubilee, which they make to be the first that were kept: and they reckoned this year to commence, not on the first of Nisan or March, which was the beginning of the year for ecclesiastical things, but on the first of Tisri or September, when the harvest and all the fruits of the earth were gathered in; and when on other years they used to proceed to sowing the next month, but were forbid on this; and so it is said in the Misnah ^l, the first of Tisri is the beginning of the year for the sabbatical and jubilee years.

Gill: Lev 25:3

Six years thou shalt sow thy field,.... Under which is comprehended everything relating to agriculture, both before and after sowing, as dunging the land, ploughing and harrowing it, treading the corn, reaping and gathering it in; see Exo 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.

Gill: Lev 25:4

But in the seventh year shall be a sabbath of rest unto the land,.... 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 ^m: 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 labours of the body, but of the mind, through sin, Satan, doubts and fears, and through conflicts with various enemies, and when even all spiritual labours and services will be at an end but that of praise:

a sabbath for the Lord; for his honour 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 ⁿ, 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 ^o interpret of one that is suspected of working in that year; the house of Shammai say, an heifer that ploughed might not be sold that year.

Gill: Lev 25:5

That which groweth of its own accord of thy harvest thou shalt not reap,.... 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" ^p; 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 labour 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.

Gill: Lev 25:6

And the sabbath of the land shall be meat for you,...., That is, that which grew up of itself but of the land, or on trees, vines, olives, &c. 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 ^q:

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, Exo 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, Act 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.

Gill: Lev 25:7

And for thy cattle, and for the beasts that are in thy land,.... 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 ceaseth to the wild beast of the field, then it ceaseth 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 ^r, see Isa 11:6.

Gill: Lev 25:8

And thou shalt number seven sabbaths of years unto thee,.... 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.

Gill: Lev 25:9

Then shall thou cause the trumpet of the jubilee to sound,.... At the end of forty nine years, or at the beginning of the fiftieth; or "the trumpet of a loud sound"; for here the word "jubilee" is not, which, according to some, was so called from the peculiar sound of the trumpet on this day, different from all others; though others, as Ben Melech, think, and the Jews commonly, that it had its name from the trumpet itself, which they suppose was made of a ram's horn, "jobel", in the Arabic language, signifying a ram; but the former reason is best; though perhaps it is best of all to derive it from הוביל, "to bring back, restore, return", because at this time men were returned to their liberty, estates, and families, as hereafter expressed:

on the tenth day of the seventh month; the month Tisri or September, the first day of which was the beginning of the year for "jubilees" ^s; for the computation of the jubilee year was made from the first day of the month, though the trumpet was not blown, and the rights of the year did not begin till the tenth, as Maimonides ^t observes:

in the day of atonement shall ye make the trumpet sound throughout all your land; which day of atonement was on the tenth day of the said month, and a very proper time it was to sound the trumpet, that after they had been afflicting themselves, then to have joy and comfort; and when atonement was made for all their sins, then to hear the joyful sound; and when it might be presumed they were in a good disposition to release their servants, and restore the poor to their possessions, when they themselves were favoured with the forgiveness of all their sins. This sounding was made throughout all the land of Israel; throughout all the highways, as Aben Ezra, that all might know the year of jubilee was come; and this was done by the order of the sanhedrim, as Maimonides ^u says, and who, also observes, that from the beginning of the year, to the day of atonement, servants were not released to their own houses, but did not serve their masters, nor were fields returned to their owners; but servants ate, and drank, and rejoiced, and wore garlands on their heads; and when the day of atonement came, the sanhedrim blew the trumpet, and the servants were dismissed to their houses, and fields returned to their owners.

Commentary -- Verse Notes / Footnotes

NET Notes: Lev 25:2

¹ tn Heb “the land shall rest a Sabbath.”

NET Notes: Lev 25:3

¹ tn Heb “its produce,” but the feminine pronoun “its” probably refers to the “land” (a feminine noun in Hebrew; cf. v. 2), not the “field” or the “vineyard,” both of which are normally masculine nouns (see B. A. Levine, Leviticus [JPSTC], 170).

NET Notes: Lev 25:4

¹ tn Heb “and in the seventh year a Sabbath of complete rest shall be to the land.” The expression “a Sabbath of complete rest” is superlative, emphasizing the full and all inclusive rest of the seventh year of the sabbatical cycle. Cf. ASV “a sabbath of solemn rest”; NAB “a complete rest.”

² tn Heb “and.” Here the Hebrew conjunction ו (vav, “and”) has an alternative sense (“or”).

NET Notes: Lev 25:5

¹ tn Heb “consecrated, devoted, forbidden” (נָזִיר, nazir). The same term is used for the “consecration” of the “Nazirite” (and his hair, Num 6:2, 18, etc.), a designation which, in turn, derives from the very same root.

NET Notes: Lev 25:6

¹ tn The word “produce” is not in the Hebrew text but is implied; cf. NASB “the sabbath products.”

² tn A “resident who stays” would be a foreign person who was probably residing as another kind of laborer in the household of a landowner (B. A. Levine, Leviticus [JPSTC], 170-71). See v. 35 below.

NET Notes: Lev 25:7

¹ tn The words “for you” are implied.

NET Notes: Lev 25:8

¹ tn Heb “And you shall count off for yourself.”

² tn Heb “seven years seven times.”

³ tn Heb “and they shall be for you, the days of the seven Sabbaths of years, forty-nine years.”

NET Notes: Lev 25:9

¹ sn On the “loud horn blasts” see the note on Lev 23:24, but unlike the language there, the Hebrew term for “horn” (שׁוֹפָר, shofar) actually appears here in this verse (twice).

Geneva Bible: Lev 25:3

^{( a )} Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof;

^{( a )} The Jews began to count the year in September: for then all the fruits were gathered.

Geneva Bible: Lev 25:5

That which groweth of its ^{( b )} own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine ^{( c )} undressed: [for] it is a year of rest unto the land.

^{( b )} Because of the corn that fell out of the ears the previous year.

^{( c )} Or, which you have separated from yourself, and consecrated to God for the poor.

Geneva Bible: Lev 25:6

And the ^{( d )} 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,

^{( d )} That which the land brings forth in her rest.

Geneva Bible: Lev 25:9

^{( e )} Then shalt thou cause the trumpet of the jubile 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.

^{( e )} In the beginning of the 50 years was the Jubile, so called, because the joyful tidings of liberty were publicly proclaimed by the sound of a cornet.

Commentary -- Verse Range Notes

TSK Synopsis: Lev 25:1-55

1 The sabbath of the seventh year.

8 The jubilee in the fiftieth year.

14 Of oppression.

18 A blessing of obedience.

23 The redemption of land.

29 Of houses.

35 Compassion to the poor.

39 The usage of bondmen.

47 The redemption of servants.

MHCC: Lev 25:1-7

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.

MHCC: Lev 25:8-22

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.

Matthew Henry: Lev 25:1-7

The law of Moses laid a great deal of stress upon the sabbath, the sanctification of which was the earliest and most ancient of all divine institutions, designed for the keeping up of the knowledge and worship of the Creator among men; that law not only revived the observance of the weekly sabbath, but, for the further advancement of the honour of them, added the institution of a sabbatical year: In the seventh year shall be a sabbath of rest unto the land, Lev 25:4. And hence the Jews collect that vulgar tradition that after the world has stood six thousand years (a thousand years being to God as one day) it shall cease, and the eternal sabbath shall succeed - a weak foundation on which to build the fixing of that day and hour which it is God's prerogative to know. This sabbatical year began in September, at the end of harvest, the seventh month of their ecclesiastical year: and the law was, 1. That at the seed-time, which immediately followed the end of their in-gathering, they should sow no corn in their land, and that they should not in the spring dress their vineyards, and consequently that they should not expect either harvest or vintage the next year. 2. That what their ground did produce of itself they should not claim any property or use in, otherwise than from hand to mouth, but leave it for the poor, servants, strangers, and cattle, Lev 25:5-7. It must be a sabbath of rest to the land; they must neither do any work about it, nor expect any fruit from it; all annual labours must be intermitted in the seventh year, as much as daily labours on the seventh day. The Jews say they "began not to reckon for the sabbatical year till they had completed the conquest of Canaan, which was in the eighth year of Joshua; the seventh year after that was the first sabbatical year, and so the fiftieth year was the jubilee."This year there was to be a general release of debts (Deu 15:1, Deu 15:2), and a public reading of the law in the feast (Deu 31:10, Deu 31:11), to make it the more solemn. Now, (1.) God would hereby show them that he was their landlord, and that they were tenants at will under him. Landlords are wont to stipulate with their tenants when they shall break up their ground, how long they shall till it, and when they shall let it rest: God would thus give, grant, and convey, that good land to them, under such provisos and limitations as should let them know that they were not proprietors, but dependents on their Lord. (2.) It was a kindness to their land to let it rest sometimes, and would keep it in heart (as our husbandmen express it) for posterity, whose satisfaction God would have them to consult, and not to use the ground as if it were designed only for one age. (3.) When they were thus for a whole year taken off from all country business, they would have the more leisure to attend the exercises of religion, and to get the knowledge of God and his law. (4.) They were hereby taught to be charitable and generous, and not to engross all to themselves, but to be willing that others should share with them in the gifts of God's bounty, which the earth brought forth of itself. (5.) They were brought to live in a constant dependence upon the divine providence, finding that, as man lives not by bread alone, so he has bread, not by his own industry alone, but, if God pleases, by the word of blessing from the mouth of God, without any care or pains of man, Mat 4:4. (6.) They were reminded of the easy life man lived in paradise, when he ate of every good thing, not, as since, in the sweat of his face. Labour and toil came in with sin. (7.) They were taught to consider how the poor lived, that did neither sow nor reap, even by the blessing of God upon a little. (8.) This year of rest typified the spiritual rest which all believers enter into through Christ, our true Noah, who giveth us comfort and rest concerning our work, and the toil of our hands, because of the ground which the Lord hath cursed, Gen 5:29. Through him we are eased of the burden of worldly care and labour, both being sanctified and sweetened to us, and we are enabled and encouraged to live by faith. And, as the fruits of this sabbath of the land were enjoyed in common, so the salvation wrought out by Christ is a common salvation; and this sabbatical year seems to have been revived in the Christian church, when the believers had all things common, Act 2:44.

Matthew Henry: Lev 25:8-22

Here is, I. The general institution of the jubilee, Lev 25:8. etc.

1. When it was to be observed: after seven sabbaths of years (Lev 25:8), whether the forty-ninth or fiftieth is a great question among learned men: that it should be the seventh sabbatical year, that is, the forty-ninth (which by a very common form of speech is called the fiftieth), seems to me most probable, and is, I think, made pretty clear and the objections removed by that learned chronologer Calvisius; but this is not a place for arguing the question. Seven sabbaths of weeks were reckoned from the passover to the feast of pentecost (or fiftieth day, for so pentecost signifies), and so seven sabbaths of years from one jubilee to another, and the seventh is called the fiftieth; and all this honour is put upon the sevenths for the sake of God's resting the seventh day from the work of creation.

2. How it was to be proclaimed, with sound of trumpet in all parts of the country (Lev 25:5), both to give notice to all persons of it, and to express their joy and triumph in it; and the word jobel , or jubilee, is supposed to signify some particular sound of the trumpet distinguishable from any other; for the trumpet that gives an uncertain sound is of little service, 1Co 14:8. The trumpet was sounded in the close of the day of atonement; thence the jubilee commenced, and very fitly; when they had been humbling and afflicting their souls for sin, then they were made to hear this voice of joy and gladness, Psa 51:8. When their peace was made with God, then liberty was proclaimed; for the removal of guilt is necessary to make way for the entrance of all true comfort, Rom 5:1, Rom 5:2. In allusion to this solemn proclamation of the jubilee, it was foretold concerning our Lord Jesus that he should preach the acceptable year of the Lord, Isa 61:2. He sent his apostles to proclaim it with the trumpet of the everlasting gospel, which they were to preach to every creature. And it stands still foretold that at the last day the trumpet shall sound, which shall release the dead out of the bondage of the grave, and restore us to our possessions.

3. What was to be done in that year extraordinary; besides the common rest of the land, which was observed every sabbatical year (Lev 25:11, Lev 25:12), and the release of personal debts (Deu 15:2, Deu 15:3), there was to be the legal restoration of every Israelite to all the property, and all the liberty, which had been alienated from him since the last jubilee; so that never was any people so secured in their liberty and property (those glories of a people) as Israel was. Effectual care was taken that while they kept close to God these should not only not be taken from them by the violence of others, but not thrown away by their own folly.

(1.) The property which every man had in his dividend of the land of Canaan could not be alienated any longer than till the year of jubilee, and then he or his should return to it, and have a title to it as undisputed, and the possession of it as undisturbed, as ever (Lev 25:10, Lev 25:13): " You shall return every man to his possession; so that if a man had sold or mortgaged his estate, or any part of it, it should then return to him or his heirs, free of all charge and encumbrance. Now this was no wrong to the purchaser, because the year of jubilee was fixed, and every man knew when it would come, and made his bargain accordingly. By our law indeed, if lands be granted to a man and his heirs, upon condition that he should never sell or alienate them, the grant is good, but the condition is void and repugnant: Iniquum est ingenuis hominibus (say the lawyers) non esse liberam rerum suarum alienationem - It is unjust to prevent free men from alienating their own possessions. Yet it is agreed in the books that if the king grant lands to a man in fee upon condition he shall not alienate, the condition is good. Now God would show his people Israel that their land was his, and they were his tenants; and therefore he ties them up that they shall not have power to sell, but only to make leases for any term of years, not going beyond the next jubilee. By this means it was provided, [1.] That their genealogies should be carefully preserved, which would be of use for clearing our Saviour's pedigree. [2.] That the distinction of tribes should be kept up; for, though a man might purchase lands in another tribe, yet he could not retain them longer than till the year of jubilee, and then they would revert of course. [3.] That none should grow exorbitantly rich, by laying house to house, and field to field (Isa 5:8), but should rather apply themselves to the cultivating of what they had than the enlarging of their possessions. The wisdom of the Roman commonwealth sometimes provided that no man should be master of above 500 acres. [4.] That no family should be sunk and ruined, and condemned to perpetual poverty. This particular care God took for the support of the honour of that people, and the preserving, not only of that good land to the nation in general, but of every man's share to his family in particular, for a perpetual inheritance, that it might the better typify that good part which shall never be taken away from those that have it.

(2.) The liberty which every man was born to, if it were sold or forfeited, should likewise return at the year of jubilee: You shall return every man to his family, Lev 25:10. Those that were sold into other families thereby became strangers to their own; but in this year of redemption they were to return. This was typical of our redemption by Christ from the slavery of sin and Satan, and our restoration to the glorious liberty of the children of God. Some compute that the very year in which Christ died was a year of jubilee, and the last that ever was kept. But, however that be, we are sure it is the Son that makes us free, and then we are free indeed.

II. A law upon this occasion against oppression in buying and selling of land; neither the buyer nor the seller must overreach, Lev 25:14-17. In short, the buyer must not give less, nor the seller take more, than the just value of the thing, considered as necessarily returning at the year of jubilee. It must be settled what the clear yearly value of the land was, and then how many years' purchase it was worth till the year of jubilee. But they must reckon only the years of the fruits (Lev 25:15), and therefore must discount for the sabbatical years. It is easy to observe that the nearer the jubilee was the less must the value of the land be. According to the fewness of the years thou shalt diminish the price. But we do not find it so easy practically to infer thence that the nearer the world comes to its period the less value we should put upon the things of it: because the time is short, and the fashion of the world passeth away, let those that buy be as though they possessed not. One would put little value on an old house, that is ready to drop down. All bargains ought to be made by this rule, You shall not oppress one another, nor take advantage of one another's ignorance or necessity, but thou shalt fear thy God. Note, The fear of God reigning in the heart would effectually restrain us from doing any wrong to our neighbour in word or deed; for, though man be not, God is the avenger of those that go beyond or defraud their brethren, 1Th 4:6. Perhaps Nehemiah refers to this very law (Neh 5:15), where he tells us that he did not oppress those he had under his power, because of the fear of God.

III. Assurance given them that they should be no losers, but great gainers, by observing these years of rest. It is promised, 1. That they should be safe: You shall dwell in the land in safety, Lev 25:18. and again, Lev 25:19. The word signifies both outward safety and inward security and confidence of spirit, that they should be quiet both from evil and from the fear of evil. 2. That they should be rich: You shall eat your fill. Note, If we be careful to do our duty, we may cheerfully trust God with our comfort. 3. That they should not want food convenient that year in which they did neither sow nor reap: I will command my blessing in the sixth year, and it shall bring forth fruit for three years, Lev 25:21. This was, (1.) A standing miracle, that, whereas at other times one year did but serve to bring in another, the productions of the sixth year should serve to bring in the ninth. Note, The blessing of God upon our provision will make a little go a great way, and satisfy even the poor with bread, Psa 132:15. (2.) A lasting memorial of the manna which was given double on the sixth day for two days. (3.) It was intended for an encouragement to all God's people, in all ages, to trust him in the way of duty, and to cast their care upon him. There is nothing lost by faith and self-denial in our obedience.

Keil-Delitzsch: Lev 25:1

The law for the sabbatical and jubilee years brings to a close the laws given to Moses by Jehovah upon Mount Sinai. This is shown by the words of the heading (Lev 25:1), which point back to Exo 34:32, and bind together into an inward unity the whole round of laws that Moses received from God upon the mountain, and then gradually announced to the people. The same words are repeated, not only in Lev 7:38 at the close of the laws of sacrifice, but also at Lev 26:46, at the close of the promises and threats which follow the law for the sabbatical and jubilee years, and lastly, at Lev 27:34, after the supplementary law concerning vows. The institution of the jubilee years corresponds to the institution of the day of atonement (ch. 16). Just as all the sins and uncleannesses of the whole congregation, which had remained unatoned for and uncleansed in the course of the year, were to be wiped away by the all-embracing expiation of the yearly recurring day of atonement, and an undisturbed relation to be restored between Jehovah and His people; so, by the appointment of the year of jubilee, the disturbance and confusion of the divinely appointed relations, which had been introduced in the course of time through the inconstancy of all human or earthly things, were to be removed by the appointment of the year of jubilee, and the kingdom of Israel to be brought back to its original condition. The next chapter (ch. 26) bears the same relation to the giving of the law upon Sinai as Exo 23:20-33 to the covenant rights in Ex 20:22-23:19.

Keil-Delitzsch: Lev 25:2-4

The Sabbatical Year. - When Israel had come into the land which the Lord gave to it, it was to sanctify it to the Lord by the observance of a Sabbath. As the nation at large, with its labourers and beasts of burden, was to keep a Sabbath or day of rest every seventh day of the week, so the land which they filled was to rest (to keep, שׁבּי שׁבת as in Lev 23:32) a Sabbath to the Lord. Six years they were to sow the field and cut the vineyard, i.e., cultivate the corn-fields, vineyards, and olive-yards (Exo 23:11 : see the remarks on cerem at Lev 19:10), and gather in their produce; but in the seventh year the land was to keep a Sabbath of rest ( Sabbath sabbathon , Exo 31:15), a Sabbath consecrated to the Lord (see Exo 20:10); and in this year the land was neither to be tilled nor reaped (cf. Exo 23:10-11). זמר in Kal applies only to the cutting of grapes, and so also in Niphal , Isa 5:6; hence zemorah , a vine-branch (Num 13:23), and mazmerah , a pruning-knife (Isa 2:4, etc.).

(Note: The meaning to sin and play, which is peculiar to the Piel, and is derived from zamar , to hum, has hardly anything to do with this. At all events the connection has not yet been shown to be a probable one. See Hupfeld , Psa 4:1-8 pp. 421-2, note.)

The omission of sowing and reaping presupposed that the sabbatical year commenced with the civil year, in the autumn of the sixth year of labour, and not with the ecclesiastical year, on the first of Abib (Nisan), and that it lasted till the autumn of the seventh year, when the cultivation of the land would commence again with the preparation of the ground and the sowing of the seed for the eighth year; and with this the command to proclaim the jubilee year on "the tenth day of the seventh month"throughout all the land (Lev 25:9), and the calculation in Lev 25:21, Lev 25:22, fully agree.

Keil-Delitzsch: Lev 25:5

" That which has fallen out (been shaken out) of thy harvest (i.e., the corn which had grown from the grains of the previous harvest that had fallen out) thou shalt not reap, and the grapes of thine uncut thou shalt not gather ." נזיר , the Nazarite, who let his hair grow freely without cutting it (Num 6:5), is used figuratively, both here and in Lev 25:11, to denote a vine not pruned, since by being left to put forth all its productive power it was consecrated to the Lord. The Roman poets employ a similar figure, and speak of the viridis coma of the vine ( Tibull . i. 7, 34; Propert . ii. 15, 12).

Keil-Delitzsch: Lev 25:6-7

" And the Sabbath of the land (i.e., the produce of the sabbatical year or year of rest, whatever grew that year without cultivation) shall be to you for food, for thee and thy servant,...and for the beasts that are in thy land shall all its produce be for food ."The meaning is, that what grew of itself was not to be reaped by the owner of the land, but that masters and servants, labourers and visitors, cattle and game, were to eat thereof away from the field (cf. Lev 25:12). The produce arising without tilling or sowing was to be a common good for man and beast. According to Exo 23:11, it was to belong to the poor and needy; but the owner was not forbidden to partake of it also, so that there can be no discrepancy discovered between this passage and the verse before us. The produce referred to would be by no means inconsiderable, particularly if there had not been a careful gleaning after the harvest, or the corn had become over-ripe. In the fertile portions of Palestine, especially in the plain of Jezreel and on the table-land of Galilee, as well as in other parts, large quantities of wheat and other cereals are still self-sown from the ripe ears, the over-flowing of which is not gathered by any of the inhabitants of the land. Strabo gives a similar account of Albania, viz., that in many parts a field once sown will bear fruit twice and even three times, the first yield being as much as fifty-fold. The intention of his law was not so much to secure the physical recreation of both the land and people, however useful and necessary this might be for men, animals, and land in this sublunary world; but the land was to keep Sabbath to the Lord in the seventh year. In the sabbatical year the land, which the Lord had given to His people, was to observe a period of holy rest and refreshment to its Lord and God, just as the congregation did on the Sabbath-day; and the hand of man was to be withheld from the fields and fruit-gardens from working them, that they might yield their produce for his use. The earth was to be saved from the hand of man exhausting its power for earthly purposes as his own property, and to enjoy the holy rest with which God had blessed the earth and all its productions after the creation. From this, Israel, as the nation of God, was to learn, on the one hand, that although the earth was created for man, it was not merely created for him to draw out its powers for his own use, but also to be holy to the Lord, and participate in His blessed rest; and on the other hand, that the great purpose for which the congregation of the Lord existed, did not consist in the uninterrupted tilling of the earth, connected with bitter labour in the sweat of his brow (Gen 3:17, Gen 3:19), but in the peaceful enjoyment of the fruits of the earth, which the Lord their God had given them, and would give them still without the labour of their hands, if they strove to keep His covenant and satisfy themselves with His grace. This intention of the sabbatical year comes out still more plainly in the year of jubilee, in which the idea of the sanctification of the whole land as the Lord's property is still more strongly expressed, and whose inward connection with the sabbatical year is indicated by the fact that the time for observing it was regulated by the sabbatical years (Lev 25:8).

Keil-Delitzsch: Lev 25:8-55

The law for the Year of Jubilee refers first of all to its observance (Lev 25:8-12), and secondly to its effects ( a ) upon the possession of property (vv. 13-34), and ( b ) upon the personal freedom of the Israelites (vv. 35-55).

Lev 25:8-9

Keeping the year of jubilee. Lev 25:8, Lev 25:9. Seven Sabbaths of years - i.e., year-Sabbaths or sabbatical years, or seven times seven years, the time of seven year-Sabbaths, that is to say, 49 years - they were to count, and then at the expiration of that time to cause the trumpet of jubilee to go (sound) through the whole land on the tenth of the seventh month, i.e., the day of atonement, to proclaim the entrance of the year of jubilee. This mode of announcement was closely connected with the idea of the year itself. The blowing of trumpets, or blast of the far-sounding horn ( shophar , see at Lev 23:24), was the signal of the descent of the Lord upon Sinai, to raise Israel to be His people, to receive them into His covenant, to unite them to Himself, and bless them through His covenant of grace (Exo 19:13, Exo 19:16, Exo 19:19; Exo 20:18). Just as the people were to come up to the mountain at the sounding of the יובל , or the voice of the shophar , to commemorate its union with the Lord, so at the expiration of the seventh sabbatical year the trumpet-blast was to announce to the covenant nation the gracious presence of its God, and the coming of the year which was to bring "liberty throughout the land to all that dwelt therein"(Lev 25:10), - deliverance from bondage (Lev 25:40.), return to their property and family (Lev 25:10, Lev 25:13), and release from the bitter labour of cultivating the land (Lev 25:11, Lev 25:12). This year of grace as proclaimed and began with the day of atonement of every seventh sabbatical year, to show that it was only with the full forgiveness of sins that the blessed liberty of the children of God could possibly commence. This grand year of grace was to return after seven times seven years; i.e., as is expressly stated in Lev 25:10, every fiftieth year was to be sanctified as a year of jubilee. By this regulation of the time, the view held by R. Jehuda, and the chronologists and antiquarians who have followed him, that every seventh sabbatical year, i.e., the 49th year, was to be kept as the year of jubilee, is proved to be at variance with the text, and the fiftieth year is shown to be the year of rest, in which the sabbatical idea attained its fullest realization, and reached its earthly temporal close.

Lev 25:10

The words, "Ye shall proclaim liberty throughout all the land unto all the inhabitants thereof,"are more closely defined by the two clauses commencing with היא יובל in Lev 25:10 and Lev 25:11. "A trumpet-blast shall it be to you, that ye return every one to his own possession, and every one to his family:"a still further explanation is given in Lev 25:23-34 and 39-55. This was to be the fruit or effect of the blast, i.e., of the year commencing with the blast, and hence the year was called "the year of liberty,"or free year, in Eze 46:17. יובל , from יבל to flow with a rushing noise, does not mean jubilation or the time of jubilation ( Ges. , Kn ., and others); but wherever it is not applied to the year of jubilee, it signifies only the loud blast of a trumpet (Exo 19:13; Jos 6:5). This meaning also applies here in Lev 25:10 , Lev 25:11 and Lev 25:12; whilst in Lev 25:15, Lev 25:28, Lev 25:30, Lev 25:31, Lev 25:33, Lev 27:18, and Num 36:4, it is used as an abbreviated expression for יובל שׁנת , the year of the trumpet-blast.

Lev 25:11-12

The other effect of the fiftieth year proclaimed with the trumpet-blast consisted in the fact that the Israelites were not to sow or reap, just as in the sabbatical year (see Lev 25:4, Lev 25:5). "For it is יובל ,"i.e., not "jubilation or time of jubilation,"but "the time or year of the trumpet-blast, it shall be holy to you,"i.e., a sabbatical time, which is to be holy to you like the day of the trumpet-blast (Lev 25:23, Lev 25:24).

Leviticus 25:13-34

One of the effects of the year of freedom is mentioned here, viz., the return of every man to his own possession; and the way is prepared for it by a warning against overreaching in the sale of land, and the assignment of a reason for this.

Lev 25:14-17

In the purchase and sale of pieces of land no one was to oppress another, i.e., to overreach him by false statements as to its value and produce. הונה applies specially to the oppression of foreigners (Lev 19:33; Exo 22:20), of slaves (Deu 23:17), of the poor, widows, and orphans (Jer 22:3; Eze 18:8) in civil matters, by overreaching them or taking their property away. The inf. abs . קנה : as in Gen 41:43. The singular suffix in עמיתך is to be understood distributively of a particular Israelite.

Lev 25:15-16

The purchase and sale were to be regulated by the number of years that had elapsed since the year of jubilee, so that they were only to sell the produce of the yearly revenues up to the next jubilee year, and made the price higher or lower according to the larger or smaller number of the years.

Lev 25:17-19

Overreaching and oppression God would avenge; they were therefore to fear before Him. On the other hand, if they kept His commandments and judgments, He would take care that they should dwell in the land in safety ( secure , free from anxiety), and be satisfied with the abundance of its produce. In this way Lev 25:18-22 fit on exceedingly well to what precedes.

(Note: To prove that this verse is an interpolation made by the Jehovist into the Elohistic writings, Knobel is obliged to resort to two groundless assumptions: viz., (1) to regard Lev 25:23 and Lev 25:24, which belong to what follows (Lev 25:25.) and lay down the general rule respecting the possession and redemption of land, as belonging to what precedes and connected with Lev 25:14-17; and (2) to explain Lev 25:18-22 in the most arbitrary manner, as a supplementary clause relating to the sabbatical year, whereas the promise that the sixth year should yield produce enough for three years (Lev 25:21, Lev 25:22) shows as clearly as possible that they treat of the year of jubilee together with the seventh sabbatical year which preceded it, and in Lev 25:20 the seventh year is mentioned simply as the beginning of the two years' Sabbath which the land was to keep without either sowing or reaping.)

Lev 25:20-22

Jehovah would preserve them from want, without their sowing or reaping. He would bestow His blessing upon them in the sixth year, so that it should bear the produce of three ( עשׂת for עשׂתה as in Gen 33:11); and when they sowed in the eighth year, they should eat the produce of the old year up to the ninth year, that is to say, till the harvest of that year. It is quite evident from Lev 25:21 and Lev 25:22, according to which the sixth year was to produce enough for three years, and the sowing for the ninth was to take place in the eighth, that not only the year of jubilee, but the sabbatical year also, commenced in the autumn, when they first began to sow for the coming year; so that the sowing was suspended from the autumn of the sixth year till the autumn of the seventh, and even till the autumn of the eighth, whenever the jubilee year came round, in which case both sowing and reaping were omitted for two years in succession, and consequently the produce of the sixth year, which was harvested in the seventh month of that year, must have sufficed for three years, not merely till the sowing in the autumn of the eight or fiftieth year, but till the harvest of the ninth or fifty-first year, as the Talmud and Rabbins of every age have understood the law.

Lev 25:23-27

What was already implied in the laws relating to the purchase and sale of the year's produce (Lev 25:15, Lev 25:16), namely, that the land could not be alienated, is here clearly expressed; and at the same time the rule is laid down, showing how a man, who had been compelled by poverty to sell his patrimony, was to recover possession of it by redemption. In the first place, Lev 25:23 contains the general rule, "the land shall not be sold לצמיתת "(lit., to annihilation), i.e., so as to vanish away from, or be for ever lost to, the seller. For " the land belongs to Jehovah: "the Israelites, to whom He would give it (Lev 25:2), were not actual owners or full possessors, so that they could do what they pleased with it, but "strangers and sojourners with Jehovah"in His land. Consequently (Lev 25:24) throughout the whole of the land of their possession they were to grant גּאלּה release, redemption to the land. There were three ways in which this could be done. The first case (Lev 25:25) was this: if a brother became poor and sold his property, his nearest redeemer was to come and release what his brother had sold, i.e., buy it back from the purchaser and restore it to its former possessor. The nearest redeemer was the relative upon whom this obligation rested according to the series mentioned in Lev 25:48, Lev 25:49. - The second case (Lev 25:26, Lev 25:27) was this: if any one had no redeemer, either because there were no relatives upon whom the obligation rested, or because they were all too poor, and he had earned and acquired sufficient to redeem it, he was to calculate the years of purchase, and return the surplus to the man who had bought it, i.e., as much as he had paid for the years that still remained up to the next year of jubilee, that so he might come into possession of it again. As the purchaser had only paid the amount of the annual harvests till the next year of jubilee, all that he could demand back was as much as he had paid for the years that still remained.

Lev 25:28

The third case was this: if a man had not earned as much as was required to make compensation for the recovery of the land, what he had sold was to remain in the possession of the buyer till the year of jubilee, and then it was to "go out,"i.e., to become free again, so that the impoverished seller could enter into possession without compensation. The buyer lost nothing by this, for he had fully recovered all that he paid for the annual harvests up to the year of jubilee, from the amount which those harvests yielded. Through these legal regulations every purchase of land became simply a lease for a term of years.

Lev 25:29-30

Alienation and redemption of houses . - Lev 25:29, Lev 25:30. On the sale of a dwelling-house in a wall-town (a town surrounded by a wall) there was to be redemption till the completion of the year of its purchase. ימים , " days (i.e., a definite period) shall its redemption be; "that is to say, the right of redemption or repurchase should be retained. If it was not redeemed within the year, it remained to the buyer for ever for his descendants, and did not go out free in the year of jubilee. קם to arise for a possession, i.e., to become a fixed standing possession, as in Gen 23:17. לא אשׁר for לו אשׁר as in Lev 11:21 (see at Exo 21:8). This law is founded upon the assumption, that the houses in unwalled towns are not so closely connected with the ownership of the land, as that the alienation of the houses would alter the portion originally assigned to each family for a possession. Having been built by men, they belonged to their owners in full possession, whether they had received them just as they were at the conquest of the land, or had erected them for themselves. This last point of view, however, was altogether a subordinate one; for in the case of "the houses of the villages"(i.e., farm-buildings and villages, see Jos 13:23, etc.), which had no walls round them, it was not taken into consideration at all.

Lev 25:31

Such houses as these were to be reckoned as part of the land, and to be treated as landed property, with regard to redemption and restoration at the year of jubilee.

Lev 25:32

On the other hand, so far as the Levitical towns, viz., the houses of the Levites in the towns belonging to them, were concerned, there was to be eternal redemption for the Levites; that is to say, when they were parted with, the right of repurchase was never lost. עולם (eternal) is to be understood as a contrast to the year allowed in the case of other houses (Lev 25:29, Lev 25:30).

Lev 25:33

"And whoever (if any one) redeems, i.e., buys, of the Levites, the house that is sold and (indeed in) the town of his possession is to go out free in the year of jubilee; for the houses of the Levitical towns are their (the Levites') possession among the children of Israel."The meaning is this: If any one bought a Levite's house in one of the Levitical towns, the house he had bought was to revert to the Levite without compensation in the year of jubilee. The difficulty connected with the first clause is removed, if we understand the word גּאל (to redeem, i.e., to buy back), as the Rabbins do, in the sense of קנה to buy , acquire. The use of גּאל for קנה may be explained from the fact, that when the land was divided, the Levites did not receive either an inheritance in the land, or even the towns appointed for them to dwell in as their own property. The Levitical towns were allotted to the different tribes in which they were situated, with the simple obligation to set apart a certain number of dwelling-houses for the Levites, together with pasture-ground for their cattle in the precincts of the towns (cf. Num 35:1. and my Commentary on Joshua, p. 453 translation). If a non-Levite, therefore, bought a Levite's house, it was in reality a repurchase of property belonging to his tribe, or the redemption of what the tribe had relinquished to the Levites as their dwelling and for their necessities.

(Note: This is the way in which it is correctly explained by Hiskuni : Utitur scriptura verbo redimendi non emendi, quia quidquid Levitae vendunt ex Israelitarum haereditate est, non ex ipsorum haerediatate. Nam ecce non habent partes in terra, unde omnis qui accipit aut emit ab illis est acsi redimeret, quoniam ecce initio ipsius possessio fuit . On the other hand, the proposal made by Ewald , Knobel , etc., after the example of the Vulgate, to supply לאbefore גּאלis not only an unnecessary conjecture, but is utterly unsuitable, inasmuch as the words "if one of the Levites does not redeem it"would restrict the right to the Levites without any perceptible reason; just as if a blood-relation on the female side, belonging to any other tribe, might not have done this.)

The words אח ועיר are an explanatory apposition - "and that in the town of his possession,"- and do not mean "whatever he had sold of his house-property or anything else in his town,"for the Levites had no other property in the town besides the houses, but "the house which he had sold, namely, in the town of his possession."This implies that the right of reversion was only to apply to the houses ceded to the Levites in their own towns, and not to houses which they had acquired in other towns either by purchase or inheritance. The singular היא is used after a subject in the plural, because the copula agrees with the object (see Ewald , §319 c ). As the Levites were to have no hereditary property in the land except the houses in the towns appointed for them, it was necessary that the possession of their houses should be secured to them for all time, if they were not to fall behind the other tribes.

Lev 25:34

The field of the pasture-ground of the Levitical towns was not to be sold. Beside the houses, the Levites were also to receive מגרשׁ pasturage for their flocks (from גּרשׁ to drive, to drive out the cattle) round about these cities (Num 35:2-3). These meadows were not to be saleable, and not even to be let till the year of jubilee; because, if they were sold, the Levites would have nothing left upon which to feed their cattle.

Leviticus 25:35-55

The second effect of the jubilee year, viz., the return of an Israelite, who had become a slave, to liberty and to his family, is also introduced with an exhortation to support an impoverished brother (Lev 25:35-38), and preserve to him his personal freedom.

Lev 25:35

"If thy brother (countryman, or member of the same tribe) becomes poor, and his hand trembles by thee, thou shalt lay hold of him;"i.e., if he is no longer able to sustain himself alone, thou shalt take him by the arm to help him out of his misfortune. "Let him live with thee as a stranger and sojourner." וחי introduces the apodosis (see Ges. §126, note 1).

Lev 25:36-41

If he borrowed money, they were not to demand interest; or if food, they were not to demand any addition, any larger quantity, when it was returned (cf. Exo 22:24; Deu 23:20-21), from fear of God, who had redeemed Israel out of bondage, to give them the land of Canaan. In Lev 25:37 וחי is an abbreviation of וחי , which only occurs here. - From Lev 25:39 onwards there follow the laws relating to the bondage of the Israelite, who had been obliged to sell himself from poverty. Lev 25:36-46 relate to his service in bondage to an (other) Israelite. The man to whom he had sold himself as servant was not to have slave-labour performed by him (Exo 1:14), but to keep him as a day-labourer and sojourner, and let him serve with him till the year of jubilee. He was then to go out free with his children, and return to his family and the possession of his fathers (his patrimony). This regulation is a supplement to the laws relating to the rights of Israel (Exo 21:2-6), though without a contradiction arising, as Knobel maintains, between the different rules laid down. In Ex 21 nothing at all is determined respecting the treatment of an Israelitish servant; it is simply stated that in the seventh year of his service he was to recover his liberty. This limit is not mentioned here, because the chapter before us simply treats of the influence of the year of jubilee upon the bondage of the Israelites. On this point it is decided, that the year of jubilee was to bring freedom even to the Israelite who had been brought into slavery by his poverty, - of course only to the man who was still in slavery when it commenced and had not served seven full years, provided, that is to say, that he had not renounced his claim to be set free at the end of his seven years' service, according to Exo 21:5-6. We have no right to expect this exception to be expressly mentioned here, because it did not interfere with the idea of the year of jubilee. For whoever voluntarily renounced the claim to be set free, whether because the year of jubilee was still so far off that he did not expect to live to see it, or because he had found a better lot with his master than he could secure for himself in a state of freedom, had thereby made a voluntary renunciation of the liberty which the year of jubilee might have brought to him (see Oehler's art. in Herzog's Cycl ., where the different views on this subject are given).

Lev 25:42-43

Because the Israelites were servants of Jehovah, who had redeemed them out of Pharaoh's bondage and adopted them as His people (Exo 19:5; Exo 18:10, etc.), they were not to be sold "a selling of slaves,"i.e., not to be sold into actual slavery, and no one of them was to rule over another with severity (Lev 25:43, cf. Exo 1:13-14). "Through this principle slavery was completely abolished, so far as the people of the theocracy were concerned"' ( Oehler ).

Lev 25:44-46

As the Israelites could only hold in slavery servants and maid-servants whom they had bought of foreign nations, or foreigners who had settled in the land, these they might leave as an inheritance to their children, and "through them they might work,"i.e., have slave-labour performed, but not through their brethren the children of Israel (Lev 25:46, cf. Lev 25:43).

Lev 25:47-50

The servitude of an Israelite to a settler who had come to the possession of property, or a non-Israelite dwelling in the land, was to be redeemable at any time. If an Israelite had sold himself because of poverty to a foreign settler ( תּושׁב גּר , to distinguish the non-Israelitish sojourner from the Israelitish, Lev 25:35), or to a stock of a foreigner, then one of his brethren, or his uncle, or his uncle's son or some one of his kindred, was to redeem him; or if he came into the possession of property, he was to redeem himself. When this was done, the time was to be calculated from the year of purchase to the year of jubilee, and "the money of his purchase was to be according to the number of the years,"i.e., the price at which he had sold himself was to be distributed over the number of years that he would have to serve to the year of jubilee; and "according to the days of a day-labourer shall he be with him,"i.e., the time that he had worked was to be estimated as that of a day-labourer, and be put to the credit of the man to be redeemed.

Lev 25:51-52

According as there were few or many years to the year of jubilee would the redemption-money be paid be little or much. בּשּׁנים רבּות much in years: רבּות neuter, and בּ as in Gen 7:21; Gen 8:17 etc. לפיחן according to the measure of the same.

Lev 25:53

During the time of service the buyer was to keep him as a day-labourer year by year, i.e., as a labourer engaged for a term of years, and not rule over him with severe oppression. " In thine eyes, "i.e., so that thou (the nation addressed) seest it.

Lev 25:54-55

If he were not redeemed by these (the relations mentioned in Lev 25:48, Lev 25:49), he was to go out free in the year of jubilee along with his children, i.e., to be liberated without compensation. For (Lev 25:55) he was not to remain in bondage, because the Israelites were the servants of Jehovah (cf. Lev 25:42).

But although, through these arrangements, the year of jubilee helped every Israelite, who had fallen into poverty and slavery, to the recovery of his property and personal freedom, and thus the whole community was restored to its original condition as appointed by God, through the return of all the landed property that had been alienated in the course of years to its original proprietor the restoration of the theocratical state to its original condition was not the highest or ultimate object of the year of jubilee. The observance of sabbatical rest throughout the whole land, and by the whole nation, formed part of the liberty which it was to bring to the land and its inhabitants. In the year of jubilee, as in the sabbatical year, the land of Jehovah was to enjoy holy rest, and the nation of Jehovah to be set free from the bitter labour of cultivating the soil, and to live and refresh itself in blessed rest with the blessing which had been given to it by the Lord its God. In this way the year of jubilee became to the poor, oppressed, and suffering, in fact to the whole nation, a year of festivity and grace, which not only brought redemption to the captives and deliverance to the poor out of their distresses, but release to the whole congregation of the Lord from the bitter labour of this world; a time of refreshing, in which all oppression was to cease, and every member of the covenant nation find his redeemer in the Lord, who brought every one back to his own property and home. Because Jehovah had brought the children of Israel out of Egypt to give them the land of Canaan, where they were to live as His servants and serve Him, in the year of jubilee the nation and land of Jehovah were to celebrate a year of holy rest and refreshing before the Lord, and in this celebration to receive foretaste of the times of refreshing from the presence of the Lord, which were to be brought to all men by One anointed with the Spirit of the Lord, who would come to preach the Gospel to the poor, to bind up the broken-hearted, to bring liberty to the captives and the opening of the prisons to them that were bound, to proclaim to all that mourn a year of grace from the Lord (Isa 61:1-3; Luk 4:17-21); and who will come again from heaven in the times of the restitution of all things to complete the ἀποκατάστασις τῆς βασιλείας τοῦ Θεοῦ , to glorify the whole creation into a kingdom of God, to restore everything that has been destroyed by sin from the beginning of the world, to abolish all the slavery of sin, establish the true liberty of the children of God, emancipate every creature from the bondage of vanity, under which it sighs on account of the sin of man, and introduce all His chosen into the kingdom of peace and everlasting blessedness, which was prepared for their inheritance before the foundation of the world (Act 3:19-20; Rom 8:19.; Mat 25:34; Col 1:12; 1Pe 1:4).

Constable: Lev 17:1--27:34

II. The private worship of the Israelites chs. 17--27

The second major division of Leviticus deals with how the Israelites were to express their worship of Yahweh in their private lives.

"The first sixteen chapters of Leviticus are concerned primarily with establishment and maintainance [sic] of the relationship between Israel and God. . .

"In chapter 17, the emphasis shifts to the affairs of the everyday life of the Israelites as God's holy people."¹⁸²

In critical circles, scholars are fond of referring to chapters 17-26 as the Holiness Code.¹⁸³

"Leviticus 17-26 has been called the Holiness Code because of the frequency of the occurrence of the phrase, attributed to Yahweh: You shall be holy because I am holy,' which corresponds to the theological theme of the other priestly laws but here receives a special emphasis. One other phrase is characteristic of these chapters: I am Yahweh' (sometimes I am Yahweh your God')."¹⁸⁴

"The section is not as distinctive as some scholars imagine; but it is characterized by moral and ethical instruction (with one chapter on the annual feasts), and it does base moral obligation in the nature of God. This last point is not unique, however. The Ten Commandments are prefaced by the statement I am the Lord your God' (Exod 20:2), and a typical Holiness Code' phrase has already been pointed out in Leviticus 11:44."¹⁸⁵

"The unique feature of the Holiness Code is the fact that in its introduction and throughout its laws, the audience it addresses is not the priests as such but the whole of the congregation. It calls the entire people of God to holiness. As has long been observed, the Holiness Code is not attached directly to the Priestly Code [Exod. 35--Lev. 16]. Between these two legal codes lies a striking account of Israel's offering sacrifices to goat idols' (Lev 17:1-9). Though brief and somewhat enigmatic, this short fragment of narrative, usually taken to be the work of the final composer, portrays the Israelites forsaking the tabernacle and sacrificing outside the camp.' The content of the narrative is similar to the incident of the golden calf: the people forsook the Lord and his provisions for worship and followed after other gods--in this case, the goat idols.' Unlike the narrative of the golden calf, however, which places the blame on the priesthood, this narrative of the goat idols makes the people, not the priests, responsible for the idolatry. Thus within the logic of the text, the incident of the people's sacrificing to the goat idols plays a similar role to that of the priests' involvement in the golden calf. Just as the narrative of the golden calf marked a transition in the nature of the covenant and its laws, so here also the incident of the goat idols marks the transition from the Code of the Priests to the additional laws of the Holiness Code."¹⁸⁶

Note how the three major law collections in the Pentateuch fit into the Sinai narrative.¹⁸⁷

"The placement of the Holiness Code (Lev 17-26) at this point in the narrative, then, plays an important role in the author's strategy. It aptly shows that God gave further laws designed specifically for the ordinary people. These laws are represented in the Holiness Code. Thus, as is characteristic of the Holiness Code, its laws pertain to specific situations in the everyday life of the people."¹⁸⁸

Constable: Lev 25:1-55

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

Chapter 25 concludes the laws God gave the Israelites on Mt. Sinai. It contains the only legislation on the subject of land ownership in the Pentateuch.

These laws regarding the Promised Land correspond to the laws Moses previously gave regarding the people of Israel. God owned both the Israelites and the land He was giving them.

"The central theme of this last set of instructions is that of restoration. Israel's life was to be governed by a pattern of seven-year periods, Sabbath years. After seven periods of seven years, in the Year of Jubilee, there was to be total restoration for God's people."²⁸⁰

Constable: Lev 25:1-7

1. The sabbatical year 25:1-7

As God ordered the people to rest every seventh day, so He ordered them to let the land rest every seventh year. By resting the people renewed their strength and rejuvenated their productivity in His service. By resting the land's strength likewise revived and its productivity increased. Modern agronomists have supported the practice of allowing land to lie fallow periodically. God did not want the Israelites to work the land "to death" (i.e., to rape their environment). It belonged to God. Ecologists have argued for the same careful use of the environment that God required of His people. By using the land properly the Israelites sanctified their possession of it. They set it apart to God.

The people were to regard the crops that grew up during the sabbatical year as an offering to Yahweh. God told them not to harvest them. He permitted the slaves, hired people, foreign residents, aliens, cattle, and animals (vv. 6-7) to eat freely of what was His.

"From this, Israel, as the nation of God, was to learn, on the one hand, that although the earth was created for man, it was not merely created for him to draw out its powers for his own use, but also to be holy to the Lord, and participate in His blessed rest; and on the other hand, that the great purpose for which the congregation of the Lord existed, did not consist in the uninterrupted tilling of the earth, connected with bitter labour in the sweat of his brow (Gen. iii. 17, 19), but in the peaceful enjoyment of the fruits of the earth, which the Lord their God had given them, and would give them still without the labour of their hands, if they strove to keep His covenant and satisfy themselves with His grace."²⁸¹

"In its overall plan, the Sabbath year was to be a replication of God's provisions for humankind in the Garden of Eden. When God created human beings and put them into the Garden, they were not to work for their livelihood but were to worship . . . So also in the Sabbath year, each person was to share equally in all the good of God's provision (Lev 25:6). In the Garden, God provided for the man and woman an eternal rest (cf. Gen 2:9, the Tree of Life; 3:22b) and time of worship, the Sabbath (Gen 2:3). The Sabbath year was a foretaste of that time of rest and worship. Here, as on many other occasions, the writer has envisioned Israel's possession of the good land' promised to them as a return to the Garden of Eden."²⁸²

Constable: Lev 25:8-55

2. The year of jubilee 25:8-55

"The Jubilee legislation found in Leviticus 25 presents a vision of social and economic reform unsurpassed in the ancient Near East."²⁸³

The year of jubilee did for the land what the Day of Atonement did for the people. This year removed the disturbance or confusion of God's will for the land that resulted from the activity of sinners eventually. During this year God brought the land back into the condition that He intended for it. The fact that the priests announced the year of jubilee on the Day of Atonement (v. 9) confirms this correspondence.

"The main purpose of these laws is to prevent the utter ruin of debtors."²⁸⁴

Constable: Lev 25:8-12

The observance of the year of jubilee 25:8-12

The Israelites were to observe the year of jubilee (lit. blowing the ram's horn) every fiftieth year, the year following seven seven-year periods.²⁸⁵ On the Day of Atonement of that year a priest was to blow the ram's horn (shophar) to announce the beginning of the jubilee year. The use of the ram's horn was significant. With this horn God announced His descent on Mt. Sinai, called Israel to be His people, received them into His covenant, united them to Himself, and began to bless them (Exod. 19:13, 16, 19; 20:18).

The year began on the Day of Atonement ". . . to show that it was only with the full forgiveness of sins that the blessed liberty of the children of God could possibly commence."²⁸⁶

No sowing or reaping was to take place, as during the sabbatical years (v. 11). God promised to provide for His people as they rested in response to His gracious promise (vv. 18-23).

"As Israel is God's servant, so the land is Israel's servant. As Israel must cease from her daily work and be restored, so the land must cease from its annual work and be restored. Thus there is a horizontal implementation of the vertical covenant relationship; the redemption of Israelites who lost their freedom and property comes in the year of jubilee (Lev. 25:8-12, 28), the fiftieth year."²⁸⁷

"The Year of Jubilee is not mentioned in the Old Testament outside the Pentateuch. There is no direct biblical evidence regarding its observance in Israel's history, but if its practice was normal, there might have been no occasion to mention it. On the other hand, the apparent failure of Israelites to keep the sabbatical years during the monarchial [sic] period (cf. 26:34-35, 43; 2 Chron. 36:20-21) suggests that the Jubilee might also have been violated."²⁸⁸

Verse 10 is the motto on the Liberty Bell that hangs in front of Independence Hall in Philadelphia, Pennsylvania.

Guzik: Lev 25:1-55

Leviticus 25 - Special Sabbaths and Jubilees

A. The Sabbath Year.

1. (1-2) The land and its Sabbath.

And the LORD spoke to Moses on Mount Sinai, saying, "Speak to the children of Israel, and say to them: 'When you come into the land which I give you, then the land shall keep a sabbath to the LORD."

a. When you come into the land which I give you: The laws are given in faith; they are still in the wilderness, and not yet in the Promised Land. And as far as Moses and the people knew, they were only a matter of months from entering in.

b. The land shall keep a sabbath to the LORD: We are familiar with the idea of a sabbath of days, where one day out of seven is specially consecrated to God. This describes a Sabbath of years for the land, where the land receives a rest one year out of seven.

c. Then the land shall keep a sabbath to the LORD: Obviously, this called Israel to a great deal of faith - they had to trust God that He would provide enough in the six years to see them through the seventh.

i. In the Feast of Tabernacles on the Sabbath year, the law was to be read to all the people by the priests (Deuteronomy 31:9-13). Each Sabbath year was also to be a time for an extensive Bible seminar for the whole nation.

2. (3-7) How to give the land its Sabbath.

Six years you shall sow your field, and six years you shall prune your vineyard, and gather its fruit; but in the seventh year there shall be a sabbath of solemn rest for the land, a sabbath to the LORD. You shall neither sow your field nor prune your vineyard. What grows of its own accord of your harvest you shall not reap, nor gather the grapes of your untended vine, for it is a year of rest for the land. And the sabbath produce of the land shall be food for you: for you, your male and female servants, your hired man, and the stranger who dwells with you, for your livestock and the beasts that are in your land; all its produce shall be for food.

a. In the seventh year there shall be a sabbath of solemn rest for the land: This applied to both grain crops and fruit bearing plants; Israel was to do this as a radical demonstration that the land belonged to God, not to them.

i. "During the sabbatical year there must be no systematic harvesting of self-seeding crops, or such fruits as figs and grapes. Anything of this nature that the land produces without human aid is the property of all, and people are to obtain food wherever they can find it, just as the Israelites did in their wilderness wanderings." (Harrison)

b. And the sabbath produce of the land shall be food for you: for you: It was also a powerful testimony of dependence on God; Israel was declaring their belief that God would meet their needs.

i. It was also just plain good ecology! Giving the land a rest every seven years would help restore vital nutrients to the soil that normally would be depleted.

ii. Israel's failure to keep this command determined the length of their captivity; Leviticus 26:34 says that if Israel is not obedient, God will make sure the land gets its Sabbaths by exiling the nation to an enemy land; this was fulfilled in the Babylonian captivity of Israel (2 Chronicles 36:20-21).

iii. Today, many observant Jews find a way around the Sabbath year law; on the seventh year, they "sell" their land to a Gentile, work it, and then "buy" it back from the Gentile when the Sabbath year is over. The Gentile makes a little money, and the Jew can say, "It wasn't my land on the Sabbath year, so it was all right if I worked it."

B. The Year of Jubilee.

1. (8-12) The year of Jubilee to be observed every fiftieth year.

And you shall count seven sabbaths of years for yourself, seven times seven years; and the time of the seven sabbaths of years shall be to you forty-nine years. Then you shall cause the trumpet of the Jubilee to sound on the tenth day of the seventh month; on the Day of Atonement you shall make the trumpet to sound throughout all your land. And you shall consecrate the fiftieth year, and proclaim liberty throughout all the land to all its inhabitants. It shall be a Jubilee for you; and each of you shall return to his possession, and each of you shall return to his family. That fiftieth year shall be a Jubilee to you; in it you shall neither sow nor reap what grows of its own accord, nor gather the grapes of your untended vine. For it is the Jubilee; it shall be holy to you; you shall eat its produce from the field.

a. You shall count seven sabbaths of years for yourself, seven times seven years: The year of Jubilee was somewhat like a Sabbath year, in the sense that crops were not planted, and the land was given a rest.

i. Many take the prophecy of Isaiah 61:1-3 to speak of a Jubilee year. Since Jesus read this passage in a Nazareth synagogue at the beginning of His ministry, some have speculated that Jesus' ministry began in a year of Jubilee - though it was mostly not observed among the Jews at that time.

b. You shall consecrate the fiftieth year, and proclaim liberty throughout all the land to all its inhabitants: Our founding fathers were aware of the principle of the year of Jubilee and the freedom associated with it; proclaim liberty throughout all the land is inscribed on the Liberty Bell that hangs in front of Independence Hall in Philadelphia.

2. (13-17) In the year of Jubilee, the land went back to its original family.

In this Year of Jubilee, each of you shall return to his possession. And if you sell anything to your neighbor or buy from your neighbor's hand, you shall not oppress one another. According to the number of years after the Jubilee you shall buy from your neighbor, and according to the number of years of crops he shall sell to you. According to the multitude of years you shall increase its price, and according to the fewer number of years you shall diminish its price; for he sells to you according to the number of the years of the crops. Therefore you shall not oppress one another, but you shall fear your God; for I am the LORD your God.

a. In this Year of Jubilee, each of you shall return to his possession: When Israel came into the Promised Land, the land was allotted according to tribes and families. These initial tracts of land would be the permanent possession of those families, and therefore land in Israel could never really be "sold" - it could only be leased, and the amount of the lease would be based on how many years there were left until the Jubilee.

i. This assured that no family would be permanently prevented from having land. Every fifty years, every family would have the opportunity to start again.

b. Therefore you shall not oppress one another: Though this was extremely charitable and helpful to the families in Israel, this was not a socialist system, because only land was re-distributed. Most effectively, this helped protect against the existence of a permanent underclass in Israel.

i. We don't know for a fact that the Year of Jubilee was ever actually observed. "Just how widely the concept of the jubilee year was observed through the history of the Israelites is difficult to state for lack of direct evidence." (Harrison)

3. (18-22) God's provision for the Sabbath year.

So you shall observe My statutes and keep My judgments, and perform them; and you will dwell in the land in safety. Then the land will yield its fruit, and you will eat your fill, and dwell there in safety. And if you say, "What shall we eat in the seventh year, since we shall not sow nor gather in our produce?" Then I will command My blessing on you in the sixth year, and it will bring forth produce enough for three years. And you shall sow in the eighth year, and eat old produce until the ninth year; until its produce comes in, you shall eat of the old harvest.

a. So you shall observe My statutes and keep My judgments, and perform them; and you will dwell in the land in safety: God promised that if Israel obeyed Him, He would provide so much on the sixth year, that they will not only be supplied for the seventh year when they give the land rest, but they will also be eating the produce of the sixth year some three years later.

b. Then I will command My blessing on you in the sixth year: If we obey God - even when it doesn't make sense - we can trust He will provide our every need. If we seek first the kingdom of God, and His righteousness, all those practical things will be added unto us! (Matthew 6:33)

C. Rules regarding the redemption of property.

1. (23) The fundamental principle.

The land shall not be sold permanently, for the land is Mine; for you are strangers and sojourners with Me.

a. For the land is Mine: The land of Israel belongs to the LORD, and He is free to distribute it as He wills - therefore, if He decreed it should stay in certain families, that is how it should be done!

b. The land shall not be sold permanently: So, the land could be leased, but never sold - and the lease would always be up in the year of Jubilee. In addition, the lease could be bought out at any time by a kinsman-redeemer (Leviticus 25:25).

c. For you are strangers and sojourners with Me: This was an important way God reminded Israel that their real home was in heaven with Him, and that they were only strangers and visitors to this earth - even as Christians are today (2 Peter 2:11; Hebrews 11:13).

2. (24-28) The role of the kinsman-redeemer.

And in all the land of your possession you shall grant redemption of the land. If one of your brethren becomes poor, and has sold some of his possession, and if his redeeming relative comes to redeem it, then he may redeem what his brother sold. Or if the man has no one to redeem it, but he himself becomes able to redeem it, then let him count the years since its sale, and restore the remainder to the man to whom he sold it, that he may return to his possession. But if he is not able to have it restored to himself, then what was sold shall remain in the hand of him who bought it until the Year of Jubilee; and in the Jubilee it shall be released, and he shall return to his possession.

a. In all the land of your possession you shall grant redemption of the land: This redemption of the land was accomplished through the kinsman-redeemer (Hebrew: goel). He was a designated close relative who had the right (and responsibility) to buy the poor out of their poverty and loss.

i. The goel is also a wonderful picture of Jesus, our kinsman-redeemer who purchased us from the "slave market" of sin (Romans 3:24; 1 Corinthians 6:20).

ii. The book of Ruth describes a kinsman-redeemer transaction; when Naomi returned from Moab, poor and in debt, her nearest kinsman-redeemer was willing to buy back the land for her, but stopped short when he found he would also have to marry Ruth and raise up an heir for the property. When this nearest kinsman-redeemer balked, Boaz was the next closest kinsman-redeemer, and stepped right in out of love for Ruth (Ruth 3).

b. In the Jubilee it shall be released, and he shall return to his possession: If the kinsman-redeemer was unable to buy his brother out of debt, the land would return to the debtor at the year of Jubilee.

3. (29-34) The exception for urban real estate.

If a man sells a house in a walled city, then he may redeem it within a whole year after it is sold; within a full year he may redeem it. But if it is not redeemed within the space of a full year, then the house in the walled city shall belong permanently to him who bought it, throughout his generations. It shall not be released in the Jubilee. However the houses of villages which have no wall around them shall be counted as the fields of the country. They may be redeemed, and they shall be released in the Jubilee. Nevertheless the cities of the Levites, and the houses in the cities of their possession, the Levites may redeem at any time. And if a man purchases a house from the Levites, then the house that was sold in the city of his possession shall be released in the Jubilee; for the houses in the cities of the Levites are their possession among the children of Israel. But the field of the common-land of their cities may not be sold, for it is their perpetual possession.

a. If a man sells a house in a walled city, then he may redeem it within a whole year after it is sold: The laws of property as described in previous verses did not apply to urban real estate (in a walled city); it applied to rural land where for most, the land was more than a place to live, it was a place to earn one's livelihood.

b. The house in the walled city shall belong permanently to him who bought it: In cities, property was pretty much just a place to live - so, this property could be bought or sold more freely, without the same restrictions which applied to the original allotments of land given to Israel when they came into the Promised Land.

c. If a man purchases a house from the Levites, then the house that was sold in the city of his possession shall be released in the Jubilee: However, there was an exception to the exception regarding urban real estate: The property of the Levites would be theirs forever, redeemable at any time, in a city or in a rural area.

D. Care of the poor.

1. (35-38) Lending to the poor.

If one of your brethren becomes poor, and falls into poverty among you, then you shall help him, like a stranger or a sojourner, that he may live with you. Take no usury or interest from him; but fear your God, that your brother may live with you. You shall not lend him your money for usury, nor lend him your food at a profit. I am the LORD your God, who brought you out of the land of Egypt, to give you the land of Canaan and to be your God.

a. If one of your brethren becomes poor: These commands specifically prohibit making money of the misfortune of a poor brother; instead of making profit off of his misery, the command is simple: You shall help him.

b. Take no usury or interest from him; but fear your God, that your brother may live with you: Jesus made a similar command in Luke 6:34, when He asked what credit is it to us if we give to or help only those whom we know can help us back.

2. (39-46) When a Hebrew becomes a slave because of debt.

And if one of your brethren who dwells by you becomes poor, and sells himself to you, you shall not compel him to serve as a slave. As a hired servant and a sojourner he shall be with you, and shall serve you until the Year of Jubilee. And then he shall depart from you; he and his children with him; and shall return to his own family. He shall return to the possession of his fathers. For they are My servants, whom I brought out of the land of Egypt; they shall not be sold as slaves. You shall not rule over him with rigor, but you shall fear your God. And as for your male and female slaves whom you may have; from the nations that are around you, from them you may buy male and female slaves. Moreover you may buy the children of the strangers who dwell among you, and their families who are with you, which they beget in your land; and they shall become your property. And you may take them as an inheritance for your children after you, to inherit them as a possession; they shall be your permanent slaves. But regarding your brethren, the children of Israel, you shall not rule over one another with rigor.

a. You shall not compel him to serve as a slave: In the Mosaic law, if one chronically could not pay his debts, he would have to work off the debt as a servant of his creditor. But these laws command fair, just and compassionate treatment of any Jewish man so unfortunate.

b. Shall serve you until the Year of Jubilee: Not only must such a servant be released when his debt was paid, but he also must be released at the year of Jubilee.

c. And as for your male and female slaves whom you may have; from the nations that are around you, from them you may buy male and female slaves: Foreign slaves among the Jews did not have the same rights as Hebrew slaves sold into servitude because of debt; they could be held as slaves for life, though they had to be treated humanely (Exodus 20:8-11; 21:20-21).

3. (47-55) Redeeming a Hebrew slave from a foreigner.

Now if a sojourner or stranger close to you becomes rich, and one of your brethren who dwells by him becomes poor, and sells himself to the stranger or sojourner close to you, or to a member of the stranger's family, after he is sold he may be redeemed again. One of his brothers may redeem him; or his uncle or his uncle's son may redeem him; or anyone who is near of kin to him in his family may redeem him; or if he is able he may redeem himself. Thus he shall reckon with him who bought him: The price of his release shall be according to the number of years, from the year that he was sold to him until the Year of Jubilee; it shall be according to the time of a hired servant for him. If there are still many years remaining, according to them he shall repay the price of his redemption from the money with which he was bought. And if there remain but a few years until the Year of Jubilee, then he shall reckon with him, and according to his years he shall repay him the price of his redemption. He shall be with him as a yearly hired servant, and he shall not rule with rigor over him in your sight. And if he is not redeemed in these years, then he shall be released in the Year of Jubilee; he and his children with him. For the children of Israel are servants to Me; they are My servants whom I brought out of the land of Egypt: I am the LORD your God.

a. After he is sold he may be redeemed again: As in the redemption of land, the kinsman-redeemer would buy the Hebrew slave out of servitude if he could, and the price was reckoned in relation to the year of Jubilee.

b. The children of Israel are servants to Me: God cared so much about the matters simply because first and foremost, each Israelite was to be the slave of the LORD.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Leviticus (Book Introduction)

LEVITICUS. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:-- 2Ch 30:16; Neh 8:14; Jer 7:22-23; Eze 20:11 Mat 8:4; Luk 2:22; Joh 8:5; Rom 10:4; Rom 13:9; 2Co 6:16; Gal 3:12; 1Pe 1:16.

JFB: Leviticus (Outline)

• BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
• THE MEAT OFFERINGS. (Lev. 2:1-16)
• THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17)
• SIN OFFERING OF IGNORANCE. (Lev 4:1-2)
• SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35)
• TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
• TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
• FOR SWEARING. (Lev 5:4-19)
• TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
• THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
• THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
• THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
• THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
• THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27)
• THE PRIESTS' PORTION. (Lev 7:28-38)
• MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36)
• THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24)
• NADAB AND ABIHU BURNT. (Lev. 10:1-20)
• BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
• WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
• THE LAWS AND TOKENS IN DISCERNING LEPROSY. (Lev. 13:1-59)
• THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER. (Lev. 14:1-57)
• UNCLEANNESS OF MEN. (Lev. 15:1-18)
• UNCLEANNESS OF WOMEN. (Lev 15:19-33)
• HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
• BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
• UNLAWFUL MARRIAGES. (Lev. 18:1-30)
• A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
• GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)
• OF THE PRIESTS' MOURNING. (Lev. 21:1-24)
• THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
• WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
• THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
• OF SUNDRY FEASTS. (Lev 23:1-4)
• THE PASSOVER. (Lev 23:5-8)
• THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
• FEAST OF PENTECOST. (Lev 23:15-22)
• FEAST OF TRUMPETS. (Lev 23:23-25)
• OIL FOR THE LAMPS. (Lev. 24:1-23)
• SABBATH OF THE SEVENTH YEAR. (Lev 25:1-7)
• THE JUBILEE. (Lev. 25:8-23)
• OF IDOLATRY. (Lev 26:1-2)
• A BLESSING TO THE OBEDIENT. (Lev 26:3-13)
• A CURSE TO THE DISOBEDIENT. (Lev. 26:14-39)
• CONCERNING VOWS. (Lev. 27:1-18)

TSK: Leviticus (Book Introduction)

Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

TSK: Leviticus 25 (Chapter Introduction)

Overview

Lev 25:1, The sabbath of the seventh year; Lev 25:8, The jubilee in the fiftieth year; Lev 25:14, Of oppression; Lev 25:18, A blessing of obedience; Lev 25:23, The redemption of land; Lev 25:29, Of houses; Lev 25:35, Compassion to the poor; Lev 25:39, The usage of bondmen; Lev 25:47, The redemption of servants.

Poole: Leviticus (Book Introduction)

THIRD BOOK OF MOSES CALLED LEVITICUS

THE ARGUMENT

This Book, containing the actions of about one month’ s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called LEVITICUS. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Le 19 , together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, &c.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly committed, whether by the people or the priests; and also eucharistical, in the owning of God’ s blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages. Here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.

Poole: Leviticus 25 (Chapter Introduction)

CHAPTER 25

The land not to be tilled, but rest the seventh year; and that which grew of itself in the field or vineyard to be meat for them and their cattle, Lev 25:1-7 . The jubilee on the day of atonement; a year of liberty and restoration; a year of rest to the land; of the peculiar blessing of God on it, Lev 25:8-22 . Sold inheritances to be redeemed at any time; but now to be restored; a dwelling-house in a walled city only excepted, Lev 25:23-34 . Kindness to the poor; usury forbidden; an Israelite must not be a bond-man or maid, but a hired servant till the year of jubilee; bond-men or maids to be taken from the heathen; an inheritance for ever, Lev 25:35-46 Of an Israelite that should sell himself to a stranger, Lev 25:47-55 .

1491

i.e. Near Mount Sinai. So the Hebrew particle beth is sometimes used, as Gen 27:13 Jos 5:13 Jud 8:5 2Ch 33:20 , compared with 2Ki 21:18 . So there is no need to disturb the order of the history in this place.

MHCC: Leviticus (Book Introduction)

God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.

MHCC: Leviticus 25 (Chapter Introduction)

(Lev 25:1-7) The sabbath of rest for the land in the seventh year.

(Lev 25:8-22) The jubilee of the fiftieth year, Oppression forbidden.

(Lev 25:23-34) Redemption of the land and houses.

(Lev 25:35-38) Compassion towards the poor.

(v. 39-55) Laws respecting bondmen, Oppression forbidden.

Matthew Henry: Leviticus (Book Introduction)

An Exposition, with Practical Observations, of The Third Book of Moses, Called Leviticus

There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. 8-9), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. 10), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. 24). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb 7:11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

Matthew Henry: Leviticus 25 (Chapter Introduction)

The law of this chapter concerns the lands and estates of the Israelites in Canaan, the occupying and transferring of which were to be under the divine direction, as well as the management of religious worship; for, as the tabernacle was a holy house, so Canaan was a holy land; and upon that account, as much as any thing, it was the glory of all lands. In token of a peculiar title which God had to this land, and a right to dispose of it, he appointed, I. That every seventh year should be a year of rest from occupying the land, a sabbatical year (Lev 25:1-7). In this God expected from them extraordinary instances of faith and obedience, and they might expect from God extraordinary instances of power and goodness in providing for them (Lev 25:18-22). II. That every fiftieth year should be a year of jubilee, that is, 1. A year of release of debts and mortgages, and return to the possession of their alienated lands (Lev 25:8-17). Particular directions are given, (1.) Concerning the sale and redemption of lands (Lev 25:23-28). (2.) Of houses in cities and villages, with a proviso for Levite-cities (Lev 25:29-34). 2. A year of release of servants and bond-slaves. (1.) Here is inserted a law for the kind usage of poor debtors (Lev 25:35-38). (2). Then comes the law for the discharge of all Israelites that were sold for servants, in the year of jubilee, if they were not redeemed before. [1.] If they were sold to Israelites (Lev 25:39-46). And, [2.] If sold to proselytes (Lev 25:47-55). All these appointments have something moral and of perpetual obligation in them, though in the letter of them they were not only peculiar to the Jews, but to them only while they were in Canaan.

Constable: Leviticus (Book Introduction)

Introduction

Title

The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).

The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant that relate to the Levites, or more specifically, the priests.

"It would be wrong, however, to describe Leviticus simply as a manual for priests. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. They tell him when to go to the sanctuary, what to bring, and what he may expect the priest to do when he arrives. Most of the laws apply to all Israel: only a few sections specifically concern the priests alone, e.g., chs. 21-22. The lay orientation of the legislation is particularly noticeable in ch. 23, where the whole emphasis lies on the days that must be observed as days of sabbath rest."¹

Date and Writer

As I explained in the notes on Genesis, almost all Jewish and Christian scholars regarded Moses as the writer of all five books of the Law until about 100 years ago.²

God evidently revealed the material Moses recorded in Leviticus after He renewed the covenant with Israel (1:1).

Leviticus is unique in that it is largely a record of God's instructions to Moses.

"There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost every page; His gracious words are recorded in the form wherein they were uttered."³

Scope

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant and reasonable places.

"The content of Leviticus supplements and completes that of Exodus in the religious and social spheres--and particularly the religious and ritual aspects of the covenant as made, broken and renewed actually at Sinai; this would be reflected by the terminal blessings and curses of Leviticus 26."⁴

"Leviticus enlarges upon matters involving the ordering of worship at the divine sanctuary that are mentioned only briefly in Exodus. Whereas the latter described the specifications and construction of the tabernacle, Leviticus narrates the way in which the priests are to care for the sanctuary and throne room of the Great King. The work is a fundamentally important legal treatise because it contains the regulations by which the religious and civil life of the Hebrew nation was to be governed once the land of Canaan was occupied."⁵

Historically the book fits within the one month between God's occupation of the tabernacle (Exod. 40:17, 34-38) and the taking of the census at Sinai (Num. 1:1-3). However because it contains so much legal material, we should consider it along with the rest of the Mosaic Law that God began to reveal in Exodus.

"It carries on to its completion the giving of the law at Sinai, which commenced at Ex. 25, and by which the covenant constitution was firmly established."⁶

Purpose

"Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be presented, the precise meaning and function of the priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the purpose of the book of Leviticus."⁷

"The central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be a kingdom of priests and a holy nation' (Ex 19:6; Lev 26:5)."⁸

"How to maintain the vital covenantal relationship between the Israelites and their God is the concern of the book of Leviticus."⁹

"New Testament theology makes full use of the idea of holiness. All Christians are holy, saints' in most English translations. That is, they have been called by God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet. 1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make the motto of Leviticus their own: Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor. 11:1)."¹⁰

". . . the principles underlying the OT are valid and authoritative for the Christian, but the particular applications found in the OT may not be. The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different now."¹¹

". . . the Levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. If we wish to walk in our Lord's steps and think his thoughts after him, we must attempt to understand the sacrificial system of Leviticus. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of OT worship written there, we may learn something of the way we should approach a holy God."¹²

Importance

". . . it is no exaggeration to claim that the Book of Leviticus has had more impact on Judaism than any other book of the Old testament. Traditionally it was the first book taught to Jewish children, and over half the commentary of the Talmud is concerned with understanding its contents."¹³

Message¹⁴

The major theme of Leviticus is worship. Moses introduced this theme in the later chapters of Exodus, but he developed it more fully in Leviticus.

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and express it through worship.

One of the major revelations in Leviticus is the nature of sin. God took the fact that man is a sinner for granted in Leviticus. He established this in Genesis and Exodus. He clarified the nature of man's sinfulness in Leviticus. Sin has a three-fold character.

1. Sin is unlikeness to God. In the Creation we see man made in the image of God, but in the Fall we begin to see man's unlikeness to God. The whole system of worship in Leviticus teaches this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. The word occurs even in the sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. It is in contrast with God's holiness that we can understand man's sinfulness. Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character of man and the character of God. God sees us as His Son as Christians (i.e., "in Christ").

2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this wrong daily. It was the natural fruit of his sinful nature. Consequently he had to make payment for his sin periodically to God (monthly, seasonally, and yearly). God specified how the sinners were to pay for the wrong done Him, namely, by the offerings and sacrifices specified in the law. In Leviticus we learn that wrong done to another human being is wrong done to God. People belong to God, God gives them their lives in trust, and they bear God's image. When one person violates the basic rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4). We too sin daily, but "Jesus paid it all." We could never compensate God adequately for the wrong we do to Him by sinning.

3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Another major revelation in Leviticus is the nature of atonement. Atonement is, of course, the solution to the problems that sin creates. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old Testament saints obtained salvation on credit. (Ill. of a credit card) Through atonement man who is a sinner could enter into fellowship with God. Three things had to be present to make atonement for sin.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute. Animals do not sin. They are not morally responsible.

2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual illustrated the transference of guilt for the Israelites.

3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death. Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even though Moses did not explain why God provided atonement in Leviticus. God opened the way for sinners to have fellowship with Himself by providing for the covering of sins. God could have preserved His holiness and satisfied the demands of his justice by annihilating every sinner. However, God chose another way because He loves man.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself. When God redeemed Israel in Egypt, He bought the nation for Himself. God then provided freedom so the Israelites could be His special treasure. Leviticus teaches three things about redemption.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.

2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.

3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.

Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experienced redemption, but God has atoned for your sins.

I would summarize the message of Leviticus as follows on the basis of this three-fold emphasis on sin, atonement, and redemption. God has made provision for the covering of man's sin so man can have fellowship with God.

Genesis revealed that God made man in His own image to have fellowship with Himself. Man enjoyed that fellowship as long as he trusted and obeyed God. However when man ceased to trust and obey God, sin broke that fellowship. God then proceeded to demonstrate to fallen man that He is trustworthy, faithful. Those individuals who trusted and obeyed Him were able to enjoy fellowship with God again.

Exodus emphasized that God is also sovereign. He is the ultimate ruler of the universe who can and did redeem the nation of Israel. He did this so He could demonstrate to all people of all time how glorious it can be to live under the government of God.

Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we live under the New Covenant.

Constable: Leviticus (Outline)

Outline

"At first sight the book of Leviticus might appear to be a haphazard, even repetitious arrangement of enactments involving the future life in Canaan of the Israelite people. Closer examination will reveal, however, that quite apart from the division of the work into two basic themes, many of the chapters have their own literary structure. Examples of this can be seen in material patterned after the fashion of a Mesopotamian tablet, with its title, textual content and colophon, as in Leviticus 1:3-7:37-38. Other chapters exhibit a distinct form of construction, which would doubtless prove extremely valuable for purposes of memorizing the contents. Examples of this are to be found in the triadic pattern of the leprosy regulations introduced by the phrase The Lord said to Moses' (Lv. 13:1; 14:1, 33), or the concentric arrangement of propositions (palistrophe) in Leviticus 24:16-22. A particularly attractive literary form is the introverted (chiastic) passage occurring in Leviticus 15:2-30, suggesting considerable artistic ability on the part of the writer."¹⁵

I. The public worship of the Israelites chs. 1-16

A. The laws of sacrifice chs. 1-7

1. The burnt offering ch. 1

2. The meal offering ch. 2

3. The peace offerings ch. 3

4. The sin offerings 4:1-5:13

5. The trespass offerings 5:14-6:7

6. Instructions for the priests concerning the offerings 6:8-7:38

B. The institution of the Aaronic priesthood chs. 8-10

1. The consecration of the priests and the sanctuary ch. 8

2. The entrance of Aaron and his sons into their office ch. 9

3. The sanctification of the priesthood ch. 10

C. Laws relating to ritual cleanliness chs. 11-15

1. Uncleanness due to contact with certain animals ch. 11

2. Uncleanness due to childbirth ch. 12

3. Uncleanness due to skin and covering abnormalities chs. 13-14

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

D. The Day of Atonement ch. 16

1. Introductory information 16:1-10

2. Instructions concerning the ritual 16:11-28

3. Instructions concerning the duty of the people 16:29-34

II. The private worship of the Israelites chs. 17-27

A. Holiness of conduct on the Israelites' part chs. 17-20

1. Holiness of food ch. 17

2. Holiness of the marriage relationship ch. 18

3. Holiness of behavior toward God and man ch. 19

4. Punishments for serious crimes ch. 20

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

1. The first list of regulations for priests 21:1-15

2. The second list of regulations for priests 21:16-24

3. The third list of regulations for priests ch. 22

C. Sanctification of the Sabbath and the feasts of Yahweh ch. 23

1. The Sabbath 23:1-3

2. The Passover and Feast of Unleavened Bread 23:4-8

3. The Feast of Firstfruits 23:9-14

4. The Feast of Pentecost 23:15-22

5. The Feast of Trumpets 23:23-25

6. The Day of Atonement 23:26-32

7. The Feast of Tabernacles 23:33-44

D. The preparation of the holy lamps and showbread 24:1-9

E. The punishment of a blasphemer 24:10-23

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

1. The sabbatical year 25:1-7

2. The year of jubilee 25:8-55

G. Promises and warnings ch. 26

1. Introduction to the final conditions of the covenant 26:1-2

2. The blessing for fidelity to the law 26:3-13

3. The warning for contempt of the law 26:14-33

4. The objective of God's judgments in relation to the land and nation of Israel 26:34-46

H. Directions concerning vows ch. 27

1. Vows concerning persons 27:1-8

2. Vows concerning animals 27:9-13

3. Vows concerning other property 27:14-29

4. The redemption of tithes 27:30-34

Constable: Leviticus

Leviticus

Bibliography

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell, The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1994.

Bacchiocchi, Samuele. "Sabbatical Typologies of Messianic Redemption." Journal for the Study of Judaism 17:2 (December 1986):153-76.

Baillie, Rebecca A., and E. Eugene Baillie. "Biblical Leprosy as Compared to Present-Day Leprosy." Christian Medical Society Journal 14:3 (Fall 1983):27-29.

Baker, David W. "Division Markers and the Structure of Leviticus 1-7." In Studia Biblica 1978: I, pp. 9-15. Edited by E. Livingstone. Sheffield, England: Journal for the Study of the Old Testament, 1979.

Bare, G. Plants and Animals of the Bible. N.c.: United Bible Societies, 1969.

Blosser, Don. "The Sabbath Year Cycle in Josephus." Hebrew Union College Annual 52 (1981):129-39.

Bonar, Andrew A. A Commentary on Leviticus. 5th ed. Geneva Series Commentary series. London: Banner of Truth Trust; reprint ed., 1966.

Bowen, Otis R. "Safer Behavior against AIDS Reiterated for Minorities." American Medical News, December 11, 1987, p. 59.

Browne, S. G. Leprosy in the Bible. London: Christian Medical Fellowship, 1970.

Bush, George. Notes, Critical and Practical, on the Book of Leviticus. New York: Newman and Ivison, 1852; reprint ed. Minneapolis: James & Klock Publishing Co., 1976.

Cansdale, G. S. Animals of the Bible. Exeter, England: Paternoster Press, 1970.

Cardona, Dwardu. "The Rites of Molech." Kronos 9:3 (Summer 1984):20-39.

Carmichael, Calum M. "Forbidden Mixtures." Vetus Testamentum 32:4 (1982):394-415.

Chan, Kim-Kwong. "You Shall Not Eat These Abominable Things: An Examination Of Different Interpretations On Deuteronomy 14:3-20." East Asia Journal of Theology 3:1 (1985):88-106.

Chiu, Andrew. "Is There Ancestor Worship in the Old Testament?" Evangelical Review of Theology 8:2 (October 1984):217-24.

Clements, Ronald E. "Leviticus." In The Broadman Bible Commentary. 12 vols. Nashville: Broadman Press, 1969-72.

Cole, Sherwood A. "Biology, Homosexuality, and Moral Culpability." Bibliotheca Sacra 154:615 (July-September 1997):355-66.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Davies, D. J. "An Interpretation of Sacrifice in Leviticus." Zeitschrift für die Alttestamentliche Wissenschaft 89 (1977):387-99.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw Hill Book Co., 1961.

Douglas, Mary. Purity and Danger. London: Routledge and Kegan Paul, 1966.

Dressler, Herold H. P. "The Sabbath in the Old Testament." In From Sabbath to Lord's Day, pp. 21-41. Edited by D. A. Carson. Grand Rapids: Zondervan Publishing House, 1982.

Eichrodt, Walther. Theology of the Old Testament. Old Testament Library series. 2 vols. Translated by J. A Baker. Philadelphia: Westminster Press, 1961.

Fawver, Jay D. and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca Sacra 147:587 (July-September 1990):270-85.

Fee, Gordon D., and Douglas Stuart. How to Read the Bible for All It's Worth. Second ed. Grand Rapids: Zondervan Publishing House, 1993.

Feinberg, Charles Lee. "Hanakkah." Fundamentalist Journal 5:1 (December 1986):16-18.

Friedland, Eric L. "The Atonement Memorial Service in the American Mahzor." Hebrew Union College Annual 55 (1984):243-82.

Gerstenberger, E. S. Leviticus. Old Testament Library series. Louisville: John Knox Press, 1993.

Gnuse, Robert. "Jubilee Legislation in Leviticus: Israel's Vision of Social Reform." Biblical Theology Bulletin 15:2 (April 1985):43-48.

Goldberg, Michael. "Expository Articles: Exodus 1:13-14." Interpretation 37:4 (October 1983):389-91.

Gowan, Donald E. "Wealth and Poverty in the Old Testament." Interpretation 41:4 (October 1987):341-53.

Grabbe, Lester L. "The Scapegoat Tradition: A Study in Early Jewish Interpretation." Journal for the Study of Judaism 18:2 (December 1987):152-67.

Harris, R. Laird. "Leviticus." In Genesis--Numbers. Vol. 2 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1990.

Harrison, R. K. Leviticus. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1980.

Hartley, J. E. Leviticus. Word Biblical Commentary series. Dallas: Word Publishers, 1992.

Hays, J. Daniel. "Applying the Old Testament Law Today." Bibliotheca Sacra 158:629 (January-March 2001):21-35.

Hertz, J. H. Leviticus. London: Oxford University Press, 1932.

Hoffner, Harry A. "Incest, Sodomy and Bestiality in the Ancient Near East." In Orient and Occident. Essays Presented to Cyrus H. Gordon on the Occasion of His Sixty-fifth Birthday, pp. 81-90. Edited by H. A. Hoffner. Neukirchen-Vluyn: Neukirchener, 1973.

Horton, Fred L., Jr. "Form and Structure in Laws Relating to Women: Leviticus 18:6-18." In Society of Biblical Literature Seminar Papers, pp. 20-33. Edited by George W. MacRae. Cambridge, Mass.: Scholars Press, 1973.

Hui, Timothy K. "The Purpose of Israel's Annual Feasts." Bibliotheca Sacra 147:586 (April-June 1990):143-54.

Hulbert, Terry C. "The Eschatological Significance of Israel's Annual Feasts." Th.D. dissertation, Dallas Theological Seminary, 1965.

Hulse, E. V. "The Nature of Biblical Leprosy' and the Use of Alternative Medical Terms in Modern Translations of the Bible." Palestine Exploration Quarterly 107 (1975):87-105.

Johnson, James R. "Toward a Biblical Approach to Masturbation." Journal of Psychology and Theology 10:2 (Summer 1982):137-46.

Johnson, Luke T. "The Use of Leviticus 19 in the Letter of James." Journal of Biblical Literature 101:3 (1982):391-401.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, l866.

Judisch, Douglas McC. L. "Propitiation in the Language and Typology of the Old Testament." Concordia Theological Quarterly 48:2-3 (April-July 1984):121-43.

Jukes, Andrew. The Law of the Offerings. 17th ed. Grand Rapids: Kregel Publications, 1966.

Kaiser, Walter C., Jr. "Leviticus." In The Interpreter's Bible. Nashville: Abingdon, 1994.

_____. Toward Old Testament Ethics. Grand Rapids: Zondervan Publishing House, 1983.

Keil, C. F. Manual of Biblical Archaeology. 2 vols. Edinburgh: T. & T. Clark, 1887-88.

Keil, C. F., and Franz Delitzsch. The Pentateuch. 3 vols. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kellogg, Samuel H. The Book of Leviticus. The Expositors' Bible series. New York: George H. Doran Co., n.d.

King, Marchant A. "Pentecost and the Fall Feasts." Moody Monthly 85:10 (June 1985):55-58.

_____. "The Sabbath and the Spring Feasts." Moody Monthly 85:9 (May 1985):46-48.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. The Bible In Its World: The Bible and Archaeology Today. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

Lange, John Peter, ed. Commentary on the Holy Scriptures, 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 1: Genesis-Leviticus, by John Peter Lange and Frederic Gardiner. Translated by Tayler Lewis, A. Gosman, and Charles M. Mead.

Leach, E. R. Culture and Communication. Cambridge: University Press, 1976

Levine, B. A. In the Presence of the Lord. Leiden, Netherlands: Brill, 1974.

Lemche, N. P. "The Manumission of Slaves - The Fallow Year - The Sabbatical Year - The Jobel Year." Vetus Testamentum 26 (January 1976):38-59.

Lindsey, F. Duane. "Leviticus." In The Bible Knowledge Commentary: Old Testament, pp. 163-214. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Livingston, Dennis H. "The Crime of Leviticus XXIV 11." Vetus Testamentum 36:3 (July 1986):352-53.

Livingston, G. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Macht, D. I. "A Scientific Appreciation of Leviticus 12:1-5." Journal of Biblical Literature 52 (1933):253-60.

Magonet, Jonathan. "The Structure and Meaning of Leviticus 19." Hebrew Annual Review 7 (1983):151-67.

Margotta, R. The Story of Medicine. New York: Golden Press, 1967.

Master, John R. "The Place of Chapter 24 in the Structure of the Book of Leviticus." Bibliotheca Sacra 159:636 (October-December 2002):415-24.

Mathews, Kenneth A. Genesis 1-11:26. New American Commentary series. N.c.: Broadman & Holman Publishers, 1996.

Mendelsohn, I. Slavery in the Ancient Near East. New York: Oxford University Press, 1949.

McMillen, Sim I. None of These Diseases. Westwood, N.J.: Fleming H. Revell Co., 1963.

Merrill, Eugene H. "A Theology of the Pentateuch." In A Biblical Theology of the Old Testament, pp. 7-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Milgrom, Jacob. "The Biblical Diet Laws as an Ethical System." Interpretation 17 (1963):288-301.

_____. "The Compass of Biblical Sancta." Jewish Quarterly Review 65 (April 1975):205-16.

_____. Cult and Conscience: The "Asham" and the Priestly Doctrine of Repentance. Leiden, Netherlands: Brill, 1976.

_____. "The Graduated Hatta't [Sin Offering] of Leviticus 5:1-13." Journal of the American Oriental Society 103:1 (January-March 1983):249-54.

_____. Leviticus 1-16. Anchor Bible series. New York: Doubleday, 1991.

_____. "The Priestly Doctrine of Repentance." Revue Biblique 82 (April 1975):186-205.

_____. "Two Kinds of Hatta't [Sin Offering]." Vetus Testamentum 26 (1976):333-37.

Mitchell, Bill. "Leviticus 24.6: The Bread of the Presence--Rows or Piles?" Bible Translator 33:4 (October 1982):447-48.

Mitchell, Mike. "The Go'el: Kinsman Redeemer." Biblical Illustrator 13:1 (Fall 1986):13-15.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morganstern, Julian. "The Decalogue of the Holiness Code." Hebrew Union College Annual 26 (1955):1-27.

Murray, John. Principles of Conduct. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1957.

Neufeld, Edward. "The Prohibitions Against Loans at Interest in Ancient Hebrew Laws." Hebrew Union College Annual 26 (1955):355-412.

The New Bible Dictionary, 1962 ed. S.v. "Clean and Unclean," by Charles L. Feinberg.

Noordtzij, A. Leviticus. Translated by Raymond Togtman. Bible Student's Commentary series. Grand Rapids: Zondervan Publishing House, 1982.

North, Robert. Sociology of the Biblical Jubilee. Rome: Pontifical Biblical Institute, 1954.

Noth, Martin. The Laws in the Pentateuch and Other Studies. Edinburgh: Oliver and Boyd, 1966.

_____. Leviticus: A Commentary. Philadelphia: Westminster Press, 1977.

Penner, Clifford L. "A Reaction to Johnson's Biblical Approach to Masturbation." Journal of Psychology and Theology 10:2 (Summer 1982):147-49.

Peter, Rene. "L'Imposition des Mains dans L'Ancien Testament." Vetus Testamentum 27:1 (1977):48-55.

Philip, James. Numbers. The Communicator's Commentary series. Waco: Word Books, 1987.

Porter, J. R. Leviticus. Cambridge Bible Commentary series. Cambridge: University Press, 1976.

Rainey, A. F. "The Order of Sacrifices in OT Ritual Texts." Biblica 51 (1970):485-98.

Richard, Ramesh P. "Soteriological Inclusivism and Dispensationalism." Bibliotheca Sacra 151:601 (January-March 1994):85-108.

Riggans, Walter. Numbers. Daily Bible Study series. Philadelphia: Westminster Press, 1983.

Rooker, Mark F. Leviticus. The New American Commentary series. Nashville: Broadman & Holman Publishers, 2000.

Rosner, Brian. "The Ritual of the Peace Offering: Leviticus 7:11-21." Exegesis and Exposition 2:1 (Summer 1987):83-94.

Ryrie, Charles C. Dispensationalism. Chicago: Moody Press, 1995.

_____. Dispensationalism Today. Chicago: Moody Press, 1965.

Sailhamer, John H. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Sansom, M. C. "Laying on of Hands in the Old Testament." Expository Times 94:11 (August 1983):323-26.

Schultz, Samuel J. Leviticus: God Among His People. Everyman's Bible Commentary series. Chicago: Moody Press, 1983.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Snaith, Norman. "The Cult of Molech." Vetus Testamentum 16 (1966):123-24.

Speiser, E. A. Oriental and Biblical Studies. Philadelphia: University of Pennsylvania, 1967.

Sprinkle, Joe M. "Old Testament Perspectives on Divorce and Remarriage." Journal of the Evangelical Theological Society 40:4 (December 1997):529-50.

_____. "The Rationale of the Laws of Clean and Unclean in the Old Testament." Journal of the Evangelical Theological Society 43:4 (December 2000):637-57.

Stager, Lawrence E., and Samuel R Wolff. "Child Sacrifice at Carthage--Religious Rite or Population Control?" Biblical Archaeology Review 10:1 (January-February 1984):31-51.

Tosato, Angelo. "The Law of Leviticus 18:18: A Reexamination." Catholic Biblical Quarterly 46 (1984):199-214.

Vermes, Geza. "Leviticus 18:21 in Ancient Jewish Bible Exegesis." In Studies in Aggadah, Targum and Jewish Liturgy in Memory of Joseph Heinemann, pp. 108-124. Edited by Jakob J. Petuchowski and Ezra Fleischer. Jerusalem: Magnes, 1981.

Waltke, Bruce K. "Cain and His Offering." Westminster Theological Journal 48:2 (Fall 1986):363-72.

Walvoord, John F. The Holy Spirit. Findlay, Ohio: Dunham Publishing Co., 1958.

Wenham, Gordon J. The Book of Leviticus. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1979.

_____. Numbers. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1981.

_____. "Why Does Sexual Intercourse Defile (Lev 15:18)?" Zeitschrift für die Alttestamentliche Wissenschaft 95:3 (1983):432-34.

West, J. Introduction to the Old Testament. New York: Macmillan, 1952.

Whybray, R. Norman. Introduction to the Pentateuch. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995.

Wiersbe, Warren W. Be Holy. Wheaton: Victor Books, 1979.

Wilkinson, John. "Leprosy and Leviticus: The Problem of Description and Identification." Scottish Journal of Theology 30 (1984):153-69.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, Christopher J. H. "What Happened Every Seven Years in Israel?" Evangelical Quarterly 56:3 (July 1984):129-38; 56:4 (October 1984):193-201.

Wright, David P. "The Gesture of Hand Placement in the Hebrew Bible and in Hittite Literature." Journal of the American Oriental Society 106:3 (July-September 1986):433-46.

_____. "Observations on the Ethical Foundations of the Biblical Dietary Laws: A Response to Jacob Milgrom." In Religion and Law: Biblical-Judaic and Islamic Perspectives, pp. 193-98. Edited by Edwin B. Firmage, Bernard G. Weiss, and John W. Welch. Winona Lake, Ind.: Eisenbrauns, 1990.

Zimmerli, Walther. I Am Yahweh. Atlanta: John Knox Press, 1982.

Zohar, Noam. "Repentance and Purification: The Significance and Semantics of ht't in the Pentateuch." Journal of Biblical Studies 107:4 (1988):609-18.

Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Book Introduction)

INTRODUCTION.

The Book is called Leviticus : because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra , from the word with which it begins; (Challoner) "and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.) --- This Book is styled also, "The Priests' Law." (Haydock) --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.) --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus) --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel) --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual. (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)

Gill: Leviticus (Book Introduction)

INTRODUCTION TO LEVITICUS

This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes תורת כהנים, "the law of the priests" ^a; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called λευιτικον, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11. It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mat 8:4 compared with Lev 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded. The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Exo 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Num 1:1 compared with Lev 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Lev 8:1 to which agrees the Targum of Jonathan on Lev 1:1.

"when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''

and to the same purpose the Jerusalem Targum. It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.

Gill: Leviticus 25 (Chapter Introduction)

INTRODUCTION TO LEVITICUS 25

In this chapter the Israelites are directed, when come into the land of Canaan, to observe every seventh year as a sabbatical year, in which there was to be no tillage of the land, and yet there would be a sufficiency for man and beast, Lev 25:1; and every fiftieth year as a year of jubilee, in which also there was to be no tillage of the land, and every man was to return to his possession or estate, which had been sold to another any time before this, Lev 25:8; and a promise of safety and plenty in the seventh year is made to encourage the observance of it, Lev 25:18; and several laws and rules are delivered out concerning the sale of lands, the redemption of them, and their return to their original owner in the year of jubilee, Lev 25:23; and the sale of houses, and the redemption of them, and the difference between those in walled cities and those in villages, with respect thereunto, Lev 25:29; and also concerning the houses of the cities of the Levites, and the fields of the suburbs of them, Lev 25:32; to which are added some instructions about relieving decayed, persons, and lending and giving to them, without taking usury of them, Lev 25:34; and other laws concerning the release of such Israelites as had sold themselves for servants to the Israelites, in the year of jubilee, since none but Heathens were to be bondmen and bondmaids for ever, Lev 25:39; and of such who were sold to proselytes, Lev 25:47.