Leviticus 25:25

KJV

If thy brother be waxen poor, and hath sold away [some] of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold.

KJV (with Strong's)

If thy brother {H251} be waxen poor {H4134}, and hath sold {H4376} away some of his possession {H272}, and if any of his kin {H7138} come {H935} to redeem {H1350} it, then shall he redeem {H1350} that which his brother {H251} sold {H4465}.

Complete Jewish Bible

That is, if one of you becomes poor and sells some of his property, his next-of-kin can come and buy back what his relative sold.

Berean Standard Bible

If your brother becomes impoverished and sells some of his property, his nearest of kin may come and redeem what his brother has sold.

American Standard Version

If thy brother be waxed poor, and sell some of his possession, then shall his kinsman that is next unto him come, and shall redeem that which his brother hath sold.

Commentary

### SUMMARY
Leviticus 25:25 introduces a foundational aspect of Israelite land law, detailing the right and responsibility of a kinsman to redeem ancestral property sold due to poverty. This statute, embedded within the broader context of the Sabbatical and Jubilee laws, underscores God's providential care for the vulnerable, the sanctity of family inheritance, and the ultimate divine ownership of the land, ensuring that temporary economic hardship would not lead to permanent dispossession from the tribal allocation.

### CONTEXT
* **Literary Context:** Leviticus 25 forms a crucial segment of the Mosaic Law, specifically dealing with the economic and social regulations governing Israel's life in the promised land. Following the laws concerning the Sabbatical Year ([Leviticus 25:1-7](/leviticus/25-1-7 "Leviticus 25:1-7 - The Sabbatical Year")) and preceding the more comprehensive Year of Jubilee ([Leviticus 25:8-55](/leviticus/25-8-55 "Leviticus 25:8-55 - The Year of Jubilee")), verse 25 addresses a specific scenario of land alienation due to poverty. It is part of a series of provisions designed to prevent the permanent loss of family inheritance, ensuring that the land, ultimately belonging to God, would revert to its original tribal owners at the Jubilee. This verse introduces the concept of redemption (Hebrew: *ga'al*) as a mechanism to restore what was lost, setting the stage for subsequent laws regarding the redemption of houses, persons, and even the land itself at the Jubilee.
* **Historical & Cultural Context:** In ancient Israel, land was not merely an economic asset but a sacred trust, a divine inheritance ([Numbers 26:53](/numbers/26-53 "Numbers 26:53 - Division of Land by Lot")). Each family received an allotment upon entering Canaan, intended to be passed down through generations. This system fostered stability, prevented the rise of a landless class, and affirmed God's sovereign ownership over the entire land ([Leviticus 25:23](/leviticus/25-23 "Leviticus 25:23 - The Land is Mine")). Poverty, however, could force a family to sell their land. Leviticus 25:25 provides a critical safeguard: the institution of the "kinsman-redeemer" or *go'el*. This relative had the right and obligation to buy back the sold property, ensuring that the family's patrimony remained intact. This practice served as a vital social safety net, reflecting God's compassion for the poor and His design for a just and equitable society, distinct from surrounding cultures where land could be permanently alienated.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Redeem (Hebrew, _ga'al'_):** The verb גָּאַל (*ga'al*) is central to this verse and the entire chapter. It signifies "to buy back," "to reclaim," "to deliver," or "to act as a kinsman-redeemer." In a legal context, it refers to the act of recovering property or persons from a state of bondage or alienation through payment. The *go'el* (the one who redeems) was typically the nearest male relative, obligated to restore a family's lost inheritance, avenge a relative's death, or pay a debt. This concept extends beyond mere financial transaction to encompass restoration, liberation, and vindication, carrying profound theological implications for God's redemptive work.

#### Verse Breakdown
* **"If thy brother be waxen poor":** This phrase establishes the prerequisite condition for the law's application – severe economic hardship. It highlights the vulnerability of individuals and families within the Israelite community, acknowledging that even in a divinely ordered society, poverty could arise. The term "brother" emphasizes the communal and familial responsibility inherent in the covenant.
* **"and hath sold away [some] of his possession":** This indicates the direct consequence of poverty: the forced sale of ancestral land. The phrase "some of his possession" implies that it might not be the entire inheritance, but even a portion was significant enough to trigger the redemptive mechanism. This act of selling was not permanent alienation but more akin to a long-term lease until the Jubilee, or until redeemed.
* **"and if any of his kin come to redeem it":** This introduces the "kinsman-redeemer" (the *go'el*), a close relative who possessed the right and responsibility to act. The phrase "come to redeem it" implies an active, voluntary, and compassionate intervention on the part of the kinsman. This was not a forced transaction but an opportunity for familial solidarity.
* **"then shall he redeem that which his brother sold":** This clause states the obligation and outcome. Once the kinsman steps forward, he *shall* redeem it. The redemption ensures the property's return to the original family line, upholding the principle of divine land ownership and the preservation of tribal inheritance, even in the face of individual hardship.

#### Literary Devices
Leviticus 25:25 employs several literary devices that underscore its meaning and purpose. The primary device is **Legal Language**, characterized by conditional clauses ("If... then...") that define specific situations and their prescribed actions. This precise, prescriptive language is typical of covenantal law, establishing clear guidelines for societal conduct. There is also an element of **Repetition** of the concept of "redeem" (the root *ga'al*), which serves to emphasize the central theme of restoration and the role of the kinsman. Furthermore, the verse functions as a **Case Law**, presenting a particular scenario to illustrate a broader principle of justice and compassion within the **Covenantal Framework** of Israel's relationship with God. The land itself carries **Symbolism**, representing God's faithfulness, Israel's inheritance, and the security of their identity as a people.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 25:25 profoundly illustrates God's compassionate design for His people, emphasizing that economic systems should serve human dignity and preserve familial inheritance rather than perpetuate cycles of poverty. It reveals a theology of divine ownership, where the land is ultimately God's, and humans are stewards, preventing permanent alienation and fostering a sense of communal responsibility. The concept of "redemption" (ga'al) is theologically rich, prefiguring God's broader redemptive plan for humanity, where a Kinsman intervenes to restore what was lost due to human failing. This law highlights God's concern for social justice, ensuring that the most vulnerable among His people had a pathway to recovery and dignity, reflecting His character as a just and merciful God who cares for the poor and dispossessed.

* [Ruth 4:4-10](/ruth/4-4 "Ruth 4:4-10 - Boaz as Kinsman-Redeemer")
* [Jeremiah 32:6-8](/jeremiah/32-6 "Jeremiah 32:6-8 - Jeremiah Redeems a Field")
* [Isaiah 43:1](/isaiah/43-1 "Isaiah 43:1 - God as Redeemer of Israel")

### REFLECTION AND APPLICATION
Leviticus 25:25, though rooted in ancient Israelite land law, offers timeless principles for personal and communal living. It challenges us to consider our posture towards those experiencing hardship, reminding us that true compassion extends beyond mere pity to active intervention. The concept of the kinsman-redeemer compels us to recognize our interconnectedness within the human family, particularly within the family of faith, and to embrace our responsibility to uplift and restore those who have fallen on hard times. This verse calls us to cultivate a worldview where material possessions are held lightly, understanding that ultimate ownership belongs to God, and our role is one of stewardship. It encourages us to build communities that prioritize mutual support, justice, and the restoration of dignity, rather than allowing economic systems to create permanent disenfranchisement.

#### Questions for Reflection
* **How does the principle of "redemption" in this verse inform our understanding of Christian charity and social justice today?**
* **In what ways can we, as individuals or as a community, act as "kinsman-redeemers" for those who have lost their "possession" (whether material, relational, or spiritual) due to hardship?**
* **How does the ultimate divine ownership of land, as implied here, shape our perspective on wealth, inheritance, and environmental stewardship?**

### FAQ
**What is the significance of the "kinsman-redeemer" (go'el) in Israelite society?**

Answer: The *go'el* was a male relative, typically the nearest of kin, who had specific rights and responsibilities within Israelite law. These responsibilities included avenging bloodshed ([Numbers 35:19](/numbers/35-19 "Numbers 35:19 - Avenger of Blood")), marrying a childless widow to raise an heir (levirate marriage, though not explicitly called *go'el* in that context, it shares the spirit of family preservation), and, as seen in Leviticus 25:25, redeeming family land or family members sold into servitude due to poverty. The *go'el* acted as a protector and restorer of the family's name, inheritance, and freedom, embodying the strong communal and familial bonds that were central to Israelite identity and God's covenantal design. The most famous example is Boaz in the [Book of Ruth](/ruth/4 "Ruth 4 - Boaz Redeems Ruth").

**Does this law about land redemption apply to Christians today?**

Answer: While the specific land laws of ancient Israel, including the detailed provisions for land redemption and the Jubilee, are part of the Old Covenant and do not apply literally to Christians today, the underlying principles remain profoundly relevant. Christians are called to embody the spirit of compassion, justice, and care for the poor that these laws exemplify. The emphasis on preventing permanent poverty, ensuring dignity, and fostering communal responsibility continues to inform Christian ethics regarding wealth, social welfare, and economic justice. Furthermore, the concept of "redemption" in this verse serves as a powerful type and shadow of the ultimate spiritual redemption offered through Jesus Christ.

### CHRIST-CENTERED FULFILLMENT
Leviticus 25:25, with its emphasis on the kinsman-redeemer, serves as a profound Old Testament foreshadowing of Jesus Christ. Just as the *go'el* stepped in to buy back lost land and restore a family's inheritance, so Jesus, our ultimate Kinsman-Redeemer, entered human history by taking on flesh ([John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh")), becoming fully human and therefore our "brother" ([Hebrews 2:11](/hebrews/2-11 "Hebrews 2:11 - He is not ashamed to call them brothers")). Humanity, through sin, had "sold away" its spiritual inheritance and fallen into spiritual poverty and bondage to sin and death ([Romans 6:23](/romans/6-23 "Romans 6:23 - The Wages of Sin is Death")). Jesus, through His perfect life, atoning death on the cross, and glorious resurrection, paid the ultimate price to "redeem" us ([Ephesians 1:7](/ephesians/1-7 "Ephesians 1:7 - Redemption Through His Blood")). He bought us back not with silver or gold, but with His precious blood ([1 Peter 1:18-19](/1_peter/1-18-19 "1 Peter 1:18-19 - Redeemed with the Precious Blood of Christ")), restoring our relationship with God and securing for us an eternal, imperishable inheritance ([1 Peter 1:4](/1_peter/1-4 "1 Peter 1:4 - An Inheritance Imperishable")). He is the one who restores what was lost, bringing us back into the family of God and granting us access to the true spiritual "possession" of eternal life and fellowship with the Father.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ruth 2:20

And Naomi said unto her daughter in law, Blessed [be] he of the LORD, who hath not left off his kindness to the living and to the dead. And Naomi said unto her, The man [is] near of kin unto us, one of our next kinsmen.

Ruth 3:12

And now it is true that I [am thy] near kinsman: howbeit there is a kinsman nearer than I.

Jeremiah 32:7

Behold, Hanameel the son of Shallum thine uncle shall come unto thee, saying, Buy thee my field that [is] in Anathoth: for the right of redemption [is] thine to buy [it].

Jeremiah 32:8

So Hanameel mine uncle's son came to me in the court of the prison according to the word of the LORD, and said unto me, Buy my field, I pray thee, that [is] in Anathoth, which [is] in the country of Benjamin: for the right of inheritance [is] thine, and the redemption [is] thine; buy [it] for thyself. Then I knew that this [was] the word of the LORD.

Ruth 3:9

And he said, Who [art] thou? And she answered, I [am] Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou [art] a near kinsman.

Hebrews 2:13

And again, I will put my trust in him. And again, Behold I and the children which God hath given me.

Hebrews 2:14

¶ Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;