Lev. 25:1-55 This chapter describes the seventh year of rest and the Jubilee Year. It deals with the land's rest (verses 2-22, the redemption of property (verses 23-38) and the freeing of slaves (verses 39-55). The basic objective of the regulations is to prevent the total ruin of the land and endebted people.
Lev. 25:1-55 Sabbatical and Jubilee Years (HBH) The proper observance of Sabbatical and Jubilee years was to testify to Israel's status as a holy people (25:1-55). The land, like the people, had to have rest; so every seventh year was set aside as a year when nothing would be planted (25:1-7). Then after seven such cycles, the fiftieth year too would be set apart for the rejuvenation of the land, the forgiveness of mortgages on it, and the like (25:8-22). The redemption of property was to remind the people that the land was Yahweh's and was actually leased out by Him to them (25:33-38). Likewise, those who had been forced to indenture themselves were to be released on the Year of Jubilee. It was most unfit that Israel, itself a slave people released from bondage by Yahweh, should tolerate bondage within its own borders. A holy people had to be a free people (25:39-55).
Lev. 25:2 The land shall rest unto the LORD (KJV-keep a sabbath): The land of Israel was considered sacred by the LORD and, therefore, should rest every seven years. The three fundamentals of the Old Testament covenant were the land, the people and religious practices. They all should be preserved as sacred for the LORD, and the priests were instructed through the Levitical code to cultivate the holiness of the covenant community.
Lev. 25:10 And you will sanctify the fiftieth year...that year will be a jubilee to you: It apparently corresponded to the seventh cycle of years of rest (v.8), making the following two years special each fifty years. The proclamation of Jesus make in Isaiah 61:2, that He would come "to preach the agreeable year of the LORD (Luke 4:19), has as a background the principles taught in this chapter about the jubilee.
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Lev. 25:10 liberty, deror; Strong #1865: Liberty, liberation, autonomy, be set free. Leviticus 25:10 is the verse inscribed on the U.S. Liberty Bell. Deror is also the Hebrew word for "swallow", a bird that is highly agile in its flight. In this passage, details are offered about the Jubilee year (verses 8-17 and 39-55) which indicate that deroris a term that is applied to the liberation of slaves and, according to Jewish custom, property each 50 years. The LORD Jesus cites Isaiah 61:1 in his first sermon, where he affirms that the messianic anointing and divine commission enables him to "proclaim liberty to the captives" (Luke 4:17-19). |
Lev. 25:35 And when your brother is impoverished: The LORD's instructions assure the care of the poor and needy in the priestly code. As it has been seen, the relations with the LORD weren't restricted by wealth or poverty, because provisions were made in the code about less costly offerings for people of limited means (12:8; 14:21). Offering means to help the less fortunate became a central aspect of the Jewish faith and practice (see Deut. 15:7-11 and compare with the teachings of Jesus in Matt. 6:1-4).
Lev. 25:46 See section 2 of "TRUTH IN ACTION" at the end of Leviticus.
LEV. 26 THE BLESSING AND CURSE (HBH) The essentially covenantal nature of Leviticus is made crystal clear in the summary statement of 27:34, which sets the whole book in the context of the Sinai covenant. The lists of blessings and curses that comprise Leviticus 26 reinforce this view of Leviticus as a covenantal text. Such lists are well known from other ancient Near Eastern texts where they impress upon the covenant recipient the seriousness of the covenant commitment. To be obedient resulted in great blessing, but to fail to obey brought judgment.
Thus a general exhortation (26:1-2) introduces blessings (26:3-13) and curses (26:14-45) that follow obedience and disobedience to the covenant terms. The sting of the curses, however, is eased by a declaration of grace. The LORD affirmed that even though His people would sin and suffer exile, repentance was possible. Then GOD, in line with His ancient covenant promises, would restore them to Himself and to the land (26:40-45).
Lev. 26:1 See section 4 of "TRUTH IN ACTION" at the end of Leviticus.
Lev. 26:9 And I will establish my covenant with you: Confirms the covenant in chapter 26, while it explains the consequences of disobedience (verses 14-39), as well as the promised blessings for obedience (verses 1-13 and 40-46). GOD had redeemed the people from slavery and only He should be worshiped. The LORD has revealed his will to them. The highest purpose of the covenant is revealed through the obedience and holiness of the community. GOD will walk among the people whom he set apart to be his and so that He may be their LORD (v.12).
Lev. 26:14 But if you will not listen to me: Compare Deuteronomy 27:11-13 and Joshua 8:30-35, where a description is found of the blessings and curses of those who have entered into the covenant relationship. It's very probable that these passages refer to an ancient ceremony that permitted the people to learn and recite the laws about blessings and cursings through the recitation of the promises of the covenant. The people's response to the divine initiative would determine their future relationship with GOD. He invited them to accept the terms of the covenant.
Lev. 26:40 See section 5 of "TRUTH IN ACTION" at the end of Leviticus.
Lev. 26:42 Then will I remember my covenant: Emphasizes the theme of how GOD remembers his promises and never retracts them. The covenant community never loses hope. GOD is always ready to receive his people in repentance even after they have wandered and abandoned him.
LEV 27: OFFERINGS OF DEDICATION (HBH) Leviticus closes with regulation concerning offerings of dedication (chap. 27). Placed here, these laws perhaps suggest appropriate ways to respond to the life-style choice posed by the blessing and curse. They form a fitting conclusion to Leviticus, for the dedication of oneself and possessions to the service of GOD is at the heart of holiness. These laws consist of personal vows of service to the LORD (27:2-8), votive gifts of clean and unclean animals (27:9-13), and gifts of one's house (27:14-15) or lands (27:16-25). These could all be redeemed or reclaimed for "secular" use by payment of the appropriate redemption price to the priest. The firstborn and tithe could not be dedicated to the LORD because they were already His possession (27:26-27,30-33). Whatever was irrevocably devoted to GOD could not be sold or reclaimed for private use but had to be destroyed as an offering to GOD (27:28-29).
Lev. 27:1-8 See section 4 of "TRUTH IN ACTION" at the end of Leviticus.
Lev. 27:2-33 When anyone makes a special vow to Jehovah: The Levitical code deals with gifts and offerings consecrated to the sanctuary. They were considered a "most holy thing" (v.28) and should be given for the service of GOD. The purpose of these regulations was to prevent sudden and senseless promises, and warns against the temptation to forget or alter ones vows (verses 2-8). This includes vows referring to animals (verses 9-13), homes (verses 14,15), lands (verses 16-24), and even tithes (verses 30-33).
Lev. 27:34 Which Jehovah commanded Moses for the children of Israel in Mount Sinai: The book of Leviticus receives its authority from the LORD's revelation to Moses upon Mount Sinai. Although many of the principles of life and the code of conduct contained in the book of Leviticus are occupied with various aspects directly related with the Israelites' sojourn in the desert, they have importance for readers nowadays.
Contemporary Significance (HBH) The Book of Leviticus, without doubt, is one of the most neglected of the Old Testament precisely because modern Christians fail to see what relevance it has to contemporary life. When one realizes, however, that its principal themes or ideals - the holiness of GOD, His covenant with His people, and the resultant demands for holy living - are timeless and irrevocable, the pertinence of the book becomes immediately evident. GOD chose Israel to be His servant people and to represent Him and His saving purposes on the earth. This same GOD in Jesus Christ has redeemed a people in this day to serve a corresponding function. The sacrifices, rituals, ceremonies, and holy days may have lost their legal status for the church. But the principles of holiness they embodied and demonstrated are principles that must characterize the people of the LORD every generation if they are to serve Him effectively as salt and light.
Ethical Value (HBH) The rituals of Leviticus found their fulfillment in Christ's sacrifice and are thus not binding rules for Christian worship. (See the commentary on Heb. 9-10.) In contrast, an appreciation of the holiness of GOD and the memory of what GOD has done for our deliverance - not from Egyptian slavery but from sin through Christ's death - continue to motivate Christians to holy living. It is thus not surprising that New Testament writers often echo the ethical teaching of texts such as Leviticus 19 (Matt. 22:39; Rom. 13:9; Gal. 5:14; James 2:8). The detailed and complicated legislation of Leviticus is grounded squarely on the great covenant principles of the Ten Commandments. These laws find their ultimate meaning in the recognition that the GOD who freed Israel from Egyptian slavery (and freed us) is absolutely holy. True hope and happiness are found only in responding rightly to that GOD through holy lives of dedicated service. Again and again, Leviticus pleads that these things must be done because "I am Yahweh". That is, human behavior is successful to the extent that it acknowledges the Redeemer's claim to our live and strives to mirror the holiness of GOD. No higher motivation for personal and community integrity can be found than in the governing theme of Leviticus: "I am the LORD who brought you up out of Egypt to be your GOD; therefore be holy, because I am holy" (Lev. 11:45).
Questions for Reflection (HBH)
Feasts and Festivals of the Hebrew People
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