TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 25:23–38. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A law concerning the real estates of the Israelites in the land of Canaan, and the transferring of them. 1. No land should be sold for ever from the family to whose lot it fell in the division of the land. And the reason given is, The land is mine, and you are strangers and sojourners with me, Lev 25:23. (1.) God having a particular propriety in this land, he would by this restraint keep them sensible of it. The possessions of good people, who, having given up themselves to God, have therewith given up all they have to him, are in a particular manner at his disposal, and his disposal of them must be submitted to. (2.) They being strangers and sojourners with him in that land, and having his tabernacle among them, to alienate their part of that land would be in effect to cut themselves off from their fellowship and communion with God, of which that was a token and symbol, for which reason Naboth would rather incur the wrath of a king than part with the inheritance of his fathers, Kg1 21:3. 2. If a man was constrained through poverty to sell his land for the subsistence of his family, yet, if afterwards he was able, he might redeem it before the year of jubilee (Lev 25:24, Lev 25:26, Lev 25:27), and the price must be settled according to the number of years since the sale and before the jubilee. 3. If the person himself was not able to redeem it, his next kinsman might (Lev 25:25): The redeemer thereof, he that is near unto him, shall come and shall redeem, so it might be read. The kinsman is called Goel, the redeemer (Num 5:8; Rut 3:9), to whom belonged the right of redeeming the land. And this typified Christ, who assumed our nature, that he might be our kinsman, bone of our bone and flesh of our flesh, and, being the only kinsman we have that is able to do it, to him belonged the right of redemption. As for all our other kinsmen, their shoe must be plucked off (Rut 4:6, Rut 4:7); they cannot redeem. But Christ can and hath redeemed the inheritance which we by sin had forfeited and alienated, and made a new settlement of it upon all that by faith become allied to him. We know that this Redeemer liveth, Job 19:25. And some make this duty of the kinsman to signify the brotherly love that should be among Christians, inclining them to recover those that are fallen, and to restore them with the spirit of meekness. 4. If the land was not redeemed before the year of jubilee, then it should return of course to him that had sold or mortgaged it: In the jubilee it shall go out, Lev 25:28. This was a figure of the free grace of God towards us in Christ, by which, and not by any price or merit of our own, we are restored to the favour of God, and become entitled to paradise, from which our first parents, and we in them, were expelled for disobedience. 5. A difference was made between houses in walled cities, and lands in the country, or houses in country villages. Houses in walled cities were more the fruits of their own industry than land in the country, which was the immediate gift of God's bounty; and therefore, if a man sold a house in a city, he might redeem it any time within a year after the sale, but otherwise it was confirmed to the purchaser for ever, and should not return, no, not at the year of the jubilee, Lev 25:29, Lev 25:30. This provision was made to encourage strangers and proselytes to come and settle among them. Though they could not purchase land in Canaan to them and their heirs, yet they might purchase houses in walled cities, which would be most convenient for those who were supposed to live by trade. But country houses could be disposed of no otherwise than as lands might. 6. A clause is added in favour of the Levites, by way of exception from these rules. (1.) Dwelling houses in the cities of the Levites might be redeemed at any time, and, if not redeemed, should revert in the year of jubilee (Lev 25:32, Lev 25:33), because the Levites had no other possessions than cities and their suburbs, and God would show that the Levites were his peculiar care; and it was for the interest of the public that they should not be impoverished, or wormed out of their inheritances. (2.) The fields adjoining to their cities (Num 35:4, Num 35:5) might not be sold at any time, for they belonged, not to particular Levites, but to the city of the Levites, as a corporation, who could not alienate without a wrong to their tribe; therefore, if any of those fields were sold, the bargain was void, Lev 25:34. Even the Egyptians took care to preserve the land of the priests, Gen 47:22. And there is no less reason for the taking of the maintenance of the gospel ministry under the special protection of Christian governments.
II.A law for the relief of the poor, and the tender usage of poor debtors, and these are of more general and perpetual obligation than the former.
1.The poor must be relieved, Lev 25:35. Here is,
(1.)Our brother's poverty and distress supposed: If thy brother be waxen poor; not only thy brother by nation as a Jew, but thy brother by nature as a man, for it follows, though he be a stranger or a sojourner. All men are to be looked upon and treated as brethren, for we have all one Father, Mal 2:10. Though he is poor, yet still he is thy brother, and is to be loved and owned as a brother. Poverty does not destroy the relation. Though a son of Abraham, yet he may wax poor and fall into decay. Note, Poverty and decay are great grievances, and very common: The poor you have always with you.
(2.)Our duty enjoined: Thou shalt relieve him. By sympathy, pitying the poor; by service, doing for them; and by supply, giving to them according to their necessity and thy ability.
2.Poor debtors must not be oppressed: If thy brother be waxen poor, and have occasion to borrow money of thee for the necessary support of his family, take thou no usury of him, either for money or victuals, Lev 25:36, Lev 25:37. And thus far this law binds still, but could never be thought binding where money is borrowed for purchase of lands, trade, or other improvements; for there it is reasonable that the lender share with the borrower in the profit. The law here is plainly intended for the relief of the poor, to whom it is sometimes as great a charity to lend freely as to give. Observe the arguments here used against extortion. (1.) God patronizes the poor: "Fear thy God, who will reckon with thee for all injuries done to the poor: thou fearest not them, but fear him." (2.) Relieve the poor, that they may live with thee, and some way or other they may be serviceable to thee. The rich can as ill spare the hands of the poor as the poor can the purses of the rich. (3.) The same argument is used to enforce this precept that prefaces all the ten commandments: I am the Lord your God which brought you out of Egypt, Lev 25:38. Note, It becomes those that have received mercy to show mercy. If God has been gracious to us, we ought not to be rigorous with our brethren.
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Summary
Leviticus 25:28 articulates a crucial provision within the Jubilee legislation: if an Israelite, compelled by economic hardship to sell their ancestral land, is unable to redeem it before the fiftieth Year of Jubilee, the land is not permanently alienated. Instead, it remains with the buyer only until the Jubilee, at which point it automatically reverts to its original owner or family. This divine mandate ensures the restoration of hereditary possession, preventing the permanent disenfranchisement of families from their tribal inheritance and powerfully demonstrating God's unwavering commitment to social equity, the temporary nature of land sales in Israel, and His ultimate, sovereign ownership of the land.
Context
Literary Context
Leviticus 25 meticulously details God's laws concerning the Sabbath year (every seventh year, the land rests, and debts are released) and the climactic Year of Jubilee (every fiftieth year). These regulations form the bedrock of Israel's socio-economic framework, meticulously designed to prevent enduring economic disparity and safeguard the ancestral land inheritances within families. The preceding verses, specifically Leviticus 25:23-27, establish the foundational principle that land sold due to poverty could be redeemed by the original owner or a close kinsman at any point prior to the Jubilee, with the redemption price adjusted according to the remaining years until the Jubilee. Leviticus 25:28 directly addresses the specific scenario where such human redemption proves impossible, serving as the ultimate fail-safe mechanism to guarantee the land's automatic return at the Jubilee, thereby completing God's comprehensive system for land tenure and social justice.
Historical & Cultural Context
In ancient Israel, land was far more than mere property; it was a sacred, covenantal inheritance, divinely apportioned to each tribe and family as an integral part of God's promise (e.g., Numbers 26:52-56). To sell one's land was an act of profound economic distress, often a desperate measure preceding debt slavery. In stark contrast to many ancient Near Eastern societies where land sales were typically permanent, God's law in Israel instituted a unique system where land could only be "leased" until the next Jubilee. This ingenious design prevented the dangerous concentration of wealth and power in the hands of a few, meticulously preserved tribal identity, and ensured that no family would suffer permanent dispossession. The Jubilee functioned as a periodic "reset" button, a radical act of social justice that vividly reflected God's compassionate heart for the poor and His ultimate sovereignty over all creation, as powerfully articulated in Leviticus 25:23.
Key Themes
This verse significantly contributes to several overarching themes within Leviticus and the broader Pentateuch. It underscores the theme of Divine Sovereignty over Creation and Property, emphasizing that the land ultimately belongs to God, and humans are merely His stewards, not absolute owners. This theological truth forms the basis for the temporary nature of land sales. It also highlights Social Justice and Equity, as the Jubilee system actively prevents the permanent accumulation of wealth and the perpetual impoverishment of families, ensuring that all Israelites retain access to their means of livelihood and a secure place within the community. Furthermore, the verse reinforces the theme of Covenant Faithfulness and Restoration, demonstrating God's commitment to His covenant people by providing a mechanism for the restoration of their divinely allotted inheritance, even when human efforts fail. The Jubilee's promise of release and return is a powerful expression of God's redemptive plan for His people.
Exposition and Analysis
Key Word Analysis
This term (דַּי) signifies "enough" or "sufficient." In the context of "not able to restore," it underscores the complete lack of means or sufficiency on the part of the original owner to repurchase the land. It highlights a state of utter financial incapacity, making the Jubilee's automatic restoration a critical and compassionate provision.
This term (יוֹבֵל) refers to the ram's horn trumpet, whose blast solemnly announced the commencement of the Jubilee year. The sound of the yôwbêl signaled a profound declaration of liberty, release from debt, and the return of land to its original owners, symbolizing a divinely ordained "reset" for the entire nation, bringing about a new cycle of equity and freedom.
The Hebrew word (אֲחֻזָּה) denotes a permanent, hereditary holding or property, specifically the land allotted as an inalienable inheritance to each family. The emphasis on returning to one's "possession" highlights the sacred and enduring nature of these tribal land allotments, which were not intended to be permanently alienated from the family line, reflecting God's design for familial and tribal stability.
Verse Breakdown
"But if he be not able to restore [it] to him"
This clause sets the condition for the Jubilee's automatic intervention. It addresses the specific, dire scenario where the original owner, having sold their land due to poverty, lacks the financial capacity—either personally or through a kinsman-redeemer—to repurchase it before the Jubilee year. It underscores the vulnerability of the poor and the limitations of human means to rectify severe economic hardship.
"then that which is sold shall remain in the hand of him that hath bought it until the year of jubile"
This specifies the temporary and conditional nature of the land transaction. The buyer's tenure is explicitly limited to the period leading up to the Jubilee. This clause reinforces that the sale is not a permanent transfer of absolute ownership but rather a divinely sanctioned lease, with a fixed, non-negotiable expiration date determined by God's calendar.
"and in the jubile it shall go out"
This declares the automatic, unconditional, and divinely mandated release of the land at the commencement of the Jubilee year. Regardless of the seller's continued financial status or the buyer's desires, the land is commanded to be released from the buyer's possession. This emphasizes God's absolute sovereignty over the land and the non-negotiable nature of His laws.
"and he shall return unto his possession"
This final clause affirms the ultimate and complete restoration of the land to its original family. It signifies the re-establishment of the ancestral inheritance, ensuring that every family regains its foundational economic security and its rightful place within the tribal structure, reflecting God's perfect order, justice, and compassion for His people.
Literary Devices
Leviticus 25:28 primarily functions as a Legal Prescription, a clear and unambiguous statute within the intricate framework of the Mosaic Law. Its precise language outlines a specific contingency (inability to redeem) and its mandated outcome (automatic return at Jubilee), leaving no room for ambiguity regarding the land's ultimate fate. The verse employs Repetition of the term "Jubile," reinforcing the pivotal role of this special year as the ultimate arbiter of land ownership and the divinely appointed moment of release. This repetition also imbues the concept with a sense of inevitability and divine authority. Furthermore, the entire Jubilee system, of which this verse is an integral part, serves as powerful Symbolism. It symbolizes God's ultimate ownership of the land, His unwavering commitment to justice and equity, and His provision for a comprehensive "reset" or redemption that transcends human limitations and failures. There is also an implicit Contrast between the temporary human transaction of selling land and the permanent, divinely ordained right of ancestral possession, highlighting the supremacy of God's design over human economic arrangements.
Theological and Thematic Connections
Leviticus 25:28 profoundly reveals God's character as a God of justice, compassion, and meticulous order. It underscores the foundational theological principle that the land ultimately belongs to God, and humans are merely stewards, entrusted with its care, not absolute owners. This divine ownership serves as the very foundation for the Jubilee, ensuring that economic hardship does not lead to permanent disenfranchisement or the creation of a landless class. The law actively prevents the unchecked accumulation of wealth and land in the hands of a few, promoting radical social equity and providing a built-in mechanism for the poor to regain their inheritance and dignity. It vividly reflects God's desire for a society where all have access to the means of production and a secure familial identity, demonstrating His covenant faithfulness to His people and His commitment to their well-being.
Reflection and Application
While the specific land laws of the Jubilee are not directly applicable to believers today in a literal sense, the profound, timeless principles embedded in Leviticus 25:28 remain eternally relevant and deeply challenging. This verse calls us to reflect on God's heart for justice, His unwavering commitment to equity, and His boundless compassion for the vulnerable and marginalized. It directly challenges our modern notions of absolute ownership, serving as a potent reminder that all we possess—our material resources, our unique talents, and even our precious time—are ultimately on loan from God, and we are called to be faithful and responsible stewards. The Jubilee's guaranteed restoration offers a powerful and enduring message of hope: even when circumstances seem insurmountable, and human efforts to "restore" or redeem fail, God has a divine "reset" button, a promise of ultimate restoration, release, and renewal. This profound truth should inspire us to actively advocate for social justice, generously support initiatives that alleviate poverty and suffering, and extend grace, mercy, and second chances to those who have fallen on hard times, thereby reflecting the redemptive and restorative character of God in our communities and in the broader world.
Questions for Reflection
FAQ
What was the primary purpose of the Year of Jubilee?
The primary purpose of the Year of Jubilee was to prevent permanent economic disparity and maintain the equitable distribution of land among the Israelite tribes, as originally allotted by God (e.g., Numbers 26:52-56). It served as a divine "reset" button every 50 years, ensuring that ancestral land returned to its original family, all debts were released, and Israelite slaves were set free. This comprehensive system reinforced the theological truth that the land ultimately belonged to God (Leviticus 25:23) and profoundly promoted social justice, compassion for the poor, and the preservation of tribal identity and stability.
Did the Jubilee really happen, or was it an ideal?
While the detailed historical implementation of the Jubilee in Israel's history is a subject of ongoing scholarly debate, and there is limited direct historical evidence of its consistent, widespread practice throughout all periods, the principle and ideal of the Jubilee were undoubtedly foundational to Israel's legal, social, and theological worldview. The laws were clearly given by God as divine commands, and the profound concept of release, redemption, and restoration deeply influenced prophetic messages (e.g., Isaiah 61:1-2) and Messianic expectations. Even if full historical implementation proved challenging due to human sin or societal complexities, the Jubilee served as a constant and powerful reminder of God's ideal for His people and His kingdom, profoundly shaping their understanding of justice, mercy, and divine sovereignty.
Christ-Centered Fulfillment
The Jubilee, with its profound themes of release from bondage, restoration of what was lost, and a return to one's rightful possession, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. He is the true and eternal Jubilee for all humanity. Just as the ram's horn announced liberty and a return to ancestral land, Jesus inaugurated "the year of the Lord's favor" (Luke 4:18-19, echoing the prophetic words of Isaiah 61:1-2), proclaiming spiritual liberty to those enslaved by sin, blindness, and oppression. Through His sacrificial death on the cross and His triumphant resurrection, Christ acts as our ultimate Kinsman-Redeemer, paying the infinite price to buy us back from the bondage of sin and spiritual debt (Galatians 3:13, Colossians 1:13-14). He restores us not to a physical plot of land, but to our true "possession" and eternal inheritance as beloved children of God, co-heirs with Christ in His everlasting kingdom (Ephesians 1:11, 1 Peter 1:3-5). In Christ, the cycle of spiritual poverty, loss, and alienation is definitively broken, and we are granted an imperishable inheritance, a permanent and joyous return to fellowship with God, our rightful owner and the ultimate source of all life and blessing. He is the one who truly sets the captives free and brings us eternally home.