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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 25:8–22. His four-level outline is real structure in the source text, so it is rendered as structure.
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, Co1 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, Th1 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.
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Summary
Leviticus 25:15 articulates the precise economic framework for land transactions within ancient Israel, mandating that the purchase and sale price of land be determined by the number of years remaining until the next Jubilee. This divine ordinance underscored God's ultimate ownership of the land, preventing its permanent alienation and ensuring that its value was assessed based on its productive capacity for a finite period rather than perpetual possession. This system promoted economic equity, safeguarded family inheritances, and fostered social justice within the covenant community, reflecting a deep theological commitment to God's sovereignty and provision.
Context
Literary Context
Leviticus 25 is a foundational chapter within the Mosaic Law, situated after regulations concerning sacrifices, purity, and festivals, and preceding laws on vows and tithes. It introduces the profound social and economic legislation of the Sabbatical Year, where the land was to rest every seventh year (Leviticus 25:1-7), and the Jubilee Year, occurring every fiftieth year (Leviticus 25:8-12). The Jubilee was a radical societal reset, mandating the return of all ancestral land to its original families and the emancipation of Hebrew slaves. Leviticus 25:15 directly follows the general instruction for fair dealings in land sales in Leviticus 25:14, providing the specific, divinely ordained mechanism for pricing these transactions. This verse, therefore, is crucial for understanding how land was to be managed and exchanged between Jubilee cycles, ensuring that the spirit and practical implications of the Jubilee were consistently upheld in every sale or purchase.
Historical & Cultural Context
Ancient Israel was fundamentally an agrarian society, where land served as the primary source of wealth, sustenance, and family identity. Upon entering Canaan, each Israelite family received an allotted inheritance in the land, establishing a foundational principle of equitable distribution (Numbers 26:52-56). However, economic hardship, debt, or poor stewardship could necessitate the sale of land. The Jubilee system, unparalleled in the ancient Near East, functioned as a divinely instituted safeguard against the permanent disenfranchisement of families and the dangerous concentration of wealth and power in the hands of a few. It reinforced the profound theological truth articulated in Leviticus 25:23: "The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me." This meant that Israelites were not ultimate owners but temporary stewards of God's land. The cultural implication was a cyclical restoration of economic opportunity, preventing the emergence of a permanent landless class and fostering a deep sense of community, mutual dependence, and reliance on God's sovereign provision. The pricing mechanism in Leviticus 25:15 directly reflects this understanding, valuing the land based on its remaining productive years until the grand reset, rather than its absolute or perpetual worth.
Key Themes
This verse significantly contributes to several overarching themes within Leviticus and the broader Pentateuch. Firstly, it underscores the theme of Divine Sovereignty and Ownership, particularly over the land of Israel, emphasizing that humans are merely stewards. This is foundational to the entire Jubilee system. Secondly, it powerfully illustrates God's commitment to Economic Justice and Equity, preventing the permanent accumulation of wealth and the creation of a disenfranchised underclass. The cyclical nature of the Jubilee, facilitated by the pricing mechanism in Leviticus 25:15, ensured a periodic redistribution of resources and opportunity. Thirdly, it highlights the theme of Redemption and Restoration, offering a tangible pathway for families to recover their ancestral inheritance and for individuals to be freed from economic bondage. This anticipates the ultimate spiritual redemption offered through Christ. Finally, it reinforces the theme of Covenant Faithfulness, demonstrating how adherence to God's laws, even in economic matters, was integral to Israel's flourishing as God's chosen people and their unique relationship with Him. The land, its use, and its return were all woven into the fabric of their covenant identity.
Exposition and Analysis
Key Word Analysis
This term, derived from the word for "ram's horn" or "trumpet," refers specifically to the trumpet blast that signaled the commencement of the Jubilee Year. By extension, it came to denote the fiftieth year itself—a period of profound liberty, restoration, and return to ancestral property. In the context of Leviticus 25:15, "after the jubile" precisely indicates the number of years that have elapsed since the last Jubilee, thereby determining the remaining duration until the next. The value of the land was inversely proportional to this duration: the closer to the next Jubilee, the less the land was worth, as the period of its use was shorter.
This word signifies "income," "produce," or "revenue," referring to the agricultural yield of the land. The phrase "years of the fruits" (combining H8141 'years' and H8393 'fruits') is crucial for understanding the economic valuation in this verse. It means that the true value of the land in a transaction was not its inherent acreage or location in perpetuity, but rather the number of harvests or productive yields one could expect to receive from it before it reverted to its original owner in the Jubilee. This concept transformed land ownership from a permanent asset into a temporary lease based on its agricultural output, emphasizing its utility and God's provision through the land rather than human possession.
This primitive root means "to erect," "create," and by extension, "to procure, especially by purchase." In Leviticus 25:15, it highlights the act of acquiring the right to use the land. The purchase was not for permanent ownership but for the temporary usufruct, or the right to enjoy the fruits and profits of the land for a specified number of years until the Jubilee. This legal nuance underscores the temporary nature of human dominion over the land in Israel, aligning with God's ultimate ownership.
Verse Breakdown
"According to the number of years after the jubile thou shalt buy of thy neighbour"
This clause establishes the foundational principle for the buyer's calculation of the land's price. The cost was to be directly proportional to the number of years that had passed since the most recent Jubilee. The more years that had elapsed, the more years remained until the next Jubilee, and consequently, the higher the price the buyer would pay. This is because the buyer would have access to the land's productive output for a longer duration. This stipulation ensured that the buyer was purchasing the use of the land, not its permanent title, reinforcing the temporary nature of human tenure.
"and according unto the number of years of the fruits he shall sell unto thee"
This clause completes the pricing formula from the seller's perspective, mirroring the buyer's calculation and emphasizing the productive value of the land. The seller would determine the price based on the number of productive years, or harvests, remaining until the next Jubilee. If only a few years remained until the Jubilee, the land would naturally command a lower price because its productive value to the purchaser was limited to that shorter period. This mechanism ensured fairness in transactions, preventing exploitation of either party and reinforcing the temporary, usufruct nature of land tenure in Israel, aligning with God's ultimate ownership.
Literary Devices
Leviticus 25:15 demonstrates remarkable Legal Precision, characteristic of the Mosaic Law. The language is meticulously exact and unambiguous, leaving no room for misinterpretation regarding the calculation of land value. This precision underscores the divine origin of the law and its intent to establish clear, equitable economic practices that are universally applicable within the covenant community. Furthermore, the verse employs profound Economic Symbolism, where the land itself symbolizes God's covenant faithfulness, provision, and the temporary nature of human possessions. The valuation based on "years of the fruits" rather than permanent ownership highlights an agrarian society's absolute dependence on God for sustenance and the transient nature of all earthly acquisitions. There is also an underlying Antithesis between the human desire for permanent ownership and accumulation, and God's unwavering assertion of ultimate, eternal ownership. The Jubilee system, meticulously detailed in this chapter and practically applied in this verse, serves as the concrete outworking of this profound theological truth, ensuring that earthly systems align with divine principles.
Theological and Thematic Connections
Leviticus 25:15 is deeply rooted in the theological conviction that God is the ultimate owner of all creation, particularly the land of Israel, which He graciously bestowed upon His people as an inheritance. This verse, by dictating a price based on temporary use rather than perpetual ownership, powerfully reinforces the concept of divine sovereignty and human stewardship. It demonstrates God's profound concern for economic justice and equity, actively preventing the permanent accumulation of wealth and the creation of a landless underclass. The Jubilee system, of which this verse is an integral part, served as a tangible expression of God's redemptive plan, offering regular resets that restored families to their inheritance and freed the enslaved, echoing themes of liberation and restoration found throughout Scripture. It was a practical outworking of the covenant, ensuring that the blessings of the land were broadly shared and that no family was permanently dispossessed, thereby maintaining the social and economic fabric of the nation in accordance with divine will.
Reflection and Application
While the specific economic system of the Jubilee is not directly observed today, the profound principles embedded in Leviticus 25:15 remain timeless and highly relevant for believers. This verse calls us to a radical re-evaluation of our relationship with material possessions, reminding us that all we "own" is ultimately on loan from God. We are not proprietors but stewards, entrusted with resources to manage wisely for His glory and the good of others. This perspective challenges the modern tendency towards unlimited accumulation and encourages generosity, ethical dealings, and a commitment to justice. It prompts us to consider how our economic decisions impact the vulnerable and whether our practices align with God's heart for equity and compassion. We are called to embody fairness in our transactions, to resist exploitative practices, and to seek systems that provide opportunities for all, reflecting God's desire for a just and flourishing society where the blessings of creation are shared and the dignity of every person is upheld.
Questions for Reflection
FAQ
What was the primary purpose of the Jubilee system, and how does Leviticus 25:15 contribute to it?
The primary purpose of the Jubilee system was to prevent the permanent concentration of wealth and land, ensure economic equity, and provide a regular reset for the Israelite society, reflecting God's ultimate ownership of the land and His desire for justice and mercy. It also served as a constant reminder that the Israelites were sojourners in the land, entirely dependent on God's provision and not its ultimate owners (Leviticus 25:23). Leviticus 25:15 contributes by providing the specific, divinely ordained mechanism for valuing land transactions between Jubilee years. By tying the price to the "number of years of the fruits" remaining until the next Jubilee, it ensured that no land was ever sold "forever" or at a price that implied permanent ownership. This prevented perpetual debt, allowed families who had fallen on hard times to eventually regain their ancestral inheritance, and maintained the original, equitable distribution of land, thus upholding the core principles of the Jubilee and preventing the formation of a permanent landless class.
Why did the price of land depend on the "number of years of the fruits" rather than its size or quality?
The valuation based on "years of the fruits" (שְׁנֵי תְבוּאָה, sh'ney t'vu'ah') was a practical and profound theological necessity within the Jubilee system. Theologically, it reinforced the truth that the land itself was not truly "owned" in perpetuity by any human, but only leased from God, who is the ultimate proprietor. Practically, it meant that what was being bought or sold was not the land's permanent title, but rather the right to its agricultural produce for a finite number of years until the next Jubilee. This ensured fairness in transactions, as the value was directly tied to the actual productive potential a buyer could extract from the land before it reverted to its original owner. A shorter period until the next Jubilee meant fewer potential harvests, hence a lower price, and vice-versa. This prevented speculative pricing, ensured transactions were based on actual utility, and constantly reminded the Israelites of the temporary nature of human possession, aligning with the overarching principle that "the land is mine" (Leviticus 25:23).
Christ-Centered Fulfillment
The Jubilee laws, including the economic principles of Leviticus 25:15, are a profound Old Testament foreshadowing of the ultimate redemption and restoration found in Jesus Christ. The earthly Jubilee proclaimed liberty to captives, release from debt, and a return to one's inheritance, all pointing to a greater spiritual reality. Jesus, in His inaugural sermon, explicitly declared Himself the fulfillment of Isaiah's prophecy, proclaiming "the acceptable year of the Lord" (Luke 4:18-19), which directly echoes the language and spirit of the Jubilee. Through Christ, we experience true liberation from the bondage of sin and death (John 8:36), our spiritual debt is fully paid and canceled (Colossians 2:13-14), and we are restored to our true spiritual inheritance as children of God and co-heirs with Christ (Romans 8:17). Just as the Jubilee ensured a return to one's land, Christ's work ensures our return to a right relationship with God and grants us an eternal inheritance that can never be sold, lost, or corrupted (1 Peter 1:3-4). The temporary nature of land ownership in Leviticus 25:15 highlights the transient nature of all earthly possessions, reminding us that our true and lasting inheritance is in Christ, who purchased our freedom and eternal possession with His own precious blood (Hebrews 9:11-12). He is our ultimate Jubilee, bringing perfect freedom, rest, and eternal restoration to all who believe.