TRV
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 25:23–38. 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 25:31 delineates a specific legal provision within the broader framework of the Year of Jubilee, distinguishing the treatment of houses situated in unwalled villages from those in fortified cities. This verse mandates that such rural dwellings, unlike their urban counterparts, are to be legally classified and treated identically to agricultural fields, thereby ensuring their perpetual right of redemption and their automatic reversion to original owners in the Year of Jubilee. This unique stipulation underscores God's commitment to preserving ancestral land allotments, preventing permanent economic disenfranchisement, and fostering a comprehensive system of restoration and equity within the Israelite community.
Context
Literary Context
This verse is intricately woven into the fabric of Leviticus chapter 25, which meticulously outlines the divine laws governing the Sabbatical Year (every seventh year) and the climactic Year of Jubilee (every fiftieth year). The foundational theological premise for these laws is God's ultimate and sovereign ownership of the land, as explicitly declared in Leviticus 25:23, which asserts that "the land is mine; for ye are strangers and sojourners with me." This divine declaration dictates that land could not be sold permanently. The Jubilee served as a divinely ordained "reset button," designed to restore all ancestral land to its original families and to release Hebrew slaves, thereby preventing the permanent accumulation of wealth by a few and safeguarding the tribal inheritances established during the conquest. Within this chapter, specific property laws are detailed: first, agricultural land (vv. 23-28), then houses in walled cities (vv. 29-30), and immediately following, the unique provision for houses in unwalled villages (v. 31), succeeded by special regulations for Levites (vv. 32-34). Verse 31 directly contrasts with the preceding verses concerning urban dwellings, highlighting a crucial distinction in property rights based on the nature, location, and socio-economic function of the property.
Historical & Cultural Context
Ancient Israel was fundamentally an agrarian society, where land ownership was not merely an economic asset but the very bedrock of family identity, social status, and tribal inheritance. The elaborate laws of Jubilee were divinely instituted to counteract the natural human tendency towards economic stratification, preventing the emergence of a permanently landless, impoverished class and ensuring a measure of social mobility and equity. Walled cities, such as Jerusalem or Jericho, functioned as vital centers of commerce, defense, and administration. Property within these urban centers was often perceived as a more permanent, commercial asset, reflecting a different economic dynamic and a greater potential for speculative investment. In contrast, houses in unwalled villages were typically integral parts of smaller, agricultural communities, intrinsically linked to the surrounding fields and the family's rural livelihood. The nuanced distinction articulated in Leviticus 25:31 reflects this practical reality, recognizing that a village house was essentially an extension of the family's agricultural holding and thus deserved the same protective measures of redemption and Jubilee restoration as the land itself. This comprehensive system underscored God's profound commitment to social justice, the preservation of family heritage, and the long-term well-being of His covenant people.
Key Themes
Leviticus 25:31 contributes significantly to several overarching themes within Leviticus and the broader Pentateuch. Firstly, it reinforces the theme of God's Sovereignty and Ownership, particularly over the land of Israel. By dictating that land (and certain houses) must revert to its original owners, God asserts His ultimate proprietorship, reminding Israel that they are merely stewards. Secondly, the verse highlights the theme of Social Justice and Equity. The Jubilee laws, including this specific provision, were designed to prevent the permanent accumulation of wealth and the creation of a landless underclass, ensuring that every family had a means of livelihood and a place within the community. This reflects God's heart for the poor and marginalized. Thirdly, it powerfully illustrates the theme of Restoration and Redemption. The automatic return of property in the Jubilee, and the perpetual right to "redeem" it, speaks to God's desire for things to be set right, for brokenness to be mended, and for lost inheritances to be reclaimed. This concept of redemption is a profound theological thread woven throughout Scripture. Finally, the distinction made in this verse underscores the theme of Preservation of Tribal and Family Inheritance, which was crucial for maintaining the social and religious order of Israel as established by God. The Jubilee ensured that the original allotments of land, given by God, would not be permanently alienated from the families to whom they were assigned, thus preserving the very identity and structure of the nation.
Exposition and Analysis
Key Word Analysis
This term refers to unwalled settlements, hamlets, or rural enclosures, typically associated with agricultural land and rural living. The crucial distinction between these "villages" and "walled cities" (as mentioned in Leviticus 25:29) is foundational for understanding the specific application of the Jubilee laws to different types of property. It emphasizes the agrarian, non-commercial nature of these dwellings, which were considered more intrinsically linked to the surrounding fields than to urban commerce.
This verb signifies to think, regard, value, or compute; to be reckoned or imputed. In this context, it denotes a legal classification or imputation. The phrase "shall be counted as the fields of the country" indicates that these houses are to be legally treated as if they were agricultural land for the purposes of redemption and Jubilee. This is not merely a comparison but a definitive legal categorization that subjects them to the same inalienable rights as the land itself.
This noun, derived from the verb "to redeem" (ga'al), refers to the act of redemption, the right of redemption, or the object of redemption. It implies the act of buying back, reclaiming, or recovering something that was lost, sold, or forfeited. In the context of the Jubilee laws, it highlights the inherent and perpetual right of the original owner or their designated kinsman-redeemer (goel) to repurchase the house at any point before the Jubilee, underscoring the temporary nature of the sale and the underlying divine ownership that protected the original family's claim.
Verse Breakdown
"But the houses of the villages which have no wall round about them"
This opening clause precisely identifies the specific type of dwelling to which this unique legal provision applies. It refers to homes located in rural, unfortified settlements, clearly distinguishing them from the more permanent, commercially oriented, and defensible structures found within fortified cities. This specific identification is foundational to the subsequent legal treatment, highlighting the vulnerability and agrarian connection of these properties.
"shall be counted as the fields of the country"
This is the pivotal legal classification of the verse. By equating these unwalled village houses with agricultural land, the verse subjects them to the same inalienable Jubilee regulations as fields. This means that, regardless of any sale, these houses, like the land itself, would ultimately and automatically revert to their original owners in the Year of Jubilee. This analogy underscores their functional connection to the family's agricultural livelihood and ancestral inheritance rather than being standalone commercial assets.
"they may be redeemed"
This phrase confirms the ongoing, perpetual right of the original owner or a close relative (a kinsman-redeemer) to repurchase the house at any time before the Jubilee. The redemption price would be calculated based on the number of years remaining until the next Jubilee, reflecting the temporary nature of the sale and the inherent, inalienable right of the family to their ancestral property. This provision offered a continuous opportunity for families to recover their homes.
"and they shall go out in the jubile"
This final clause provides the ultimate and unconditional guarantee of restoration. Even if the house was not redeemed earlier by the family, it would automatically revert to the original owner in the Year of Jubilee without any further payment or action required. This ensures that the principle of comprehensive restoration, which is central to the Jubilee, applied fully and irrevocably to these rural dwellings, preventing permanent dispossession and maintaining the tribal land allotments as divinely ordained.
Literary Devices
Leviticus 25:31 primarily employs Contrast and Legal Analogy to convey its precise legal and theological message. The verse stands in direct Contrast to the preceding laws concerning houses in walled cities (Leviticus 25:29-30), highlighting the nuanced and specific application of the Jubilee laws based on the nature and function of the property. While walled city houses could become permanent possessions after one year if not redeemed, village houses, by stark contrast, always reverted to their original owners in the Jubilee. The phrase "shall be counted as the fields of the country" serves as a powerful Legal Analogy, effectively categorizing these houses under the same rules as agricultural land for the explicit purpose of redemption and Jubilee return. This analogy simplifies the legal framework by grouping functionally similar types of property under a single, overarching principle of restoration. Furthermore, the verse contributes to the pervasive Theme of Restoration and Liberty that permeates the entire chapter, demonstrating the comprehensive reach of God's design for social and economic equity, ensuring that no family would be permanently dispossessed of their fundamental means of livelihood and identity.
Theological and Thematic Connections
Leviticus 25:31, situated within the broader Jubilee legislation, unveils profound theological truths about God's character and His divine design for human society. It powerfully underscores God's deep and abiding concern for social justice, equity, and the prevention of permanent economic disenfranchisement. The underlying principle is God's ultimate and sovereign ownership of all things, especially the land of Israel, which He merely leased to His people as "strangers and sojourners" (Leviticus 25:23). This divine ownership meant that human possession was always temporary and conditional, preventing the permanent accumulation of wealth by a privileged few and ensuring that every family had a means of livelihood and a place of belonging within the covenant community. The concept of "redemption" (Hebrew: gᵉʼullâh) in this verse also serves as a profound foreshadowing of a deeper spiritual reality, pointing to the divine act of buying back what was lost due to sin and restoring it to its rightful state, a theme that finds its ultimate expression in Christ.
Reflection and Application
Leviticus 25:31, along with the entire Jubilee system, provides a powerful and enduring lens through which to critically examine our contemporary understanding of wealth, property, and social responsibility. While we, as New Covenant believers, do not literally observe the Mosaic Jubilee today, the profound and timeless principles it embodies remain profoundly relevant for our lives and communities. This passage challenges us to embrace the radical truth that all we possess—our homes, financial resources, talents, and even our time—are ultimately not our own, but rather precious resources graciously entrusted to us by God for wise and faithful stewardship. This perspective should cultivate within us a spirit of profound generosity, deep humility, and an active concern for justice, particularly for the economically vulnerable and marginalized. We are called to embody the spirit of the Jubilee by actively seeking to alleviate poverty, advocating for equitable and just systems, and supporting initiatives that offer opportunities for restoration, dignity, and flourishing to those who are struggling. This may involve supporting fair housing policies, contributing to ministries that provide vocational training and economic empowerment, or simply extending compassion, practical help, and a listening ear to those in need within our own communities, thereby reflecting God's own heart for a just and compassionate society that honors human dignity.
Questions for Reflection
FAQ
Why were houses in unwalled villages treated differently from those in walled cities under Jubilee law?
The distinction arose from their differing functions and economic significance within ancient Israelite society. Houses in walled cities were generally considered more permanent, commercial investments, often tied to trade, crafts, and urban livelihoods. Therefore, Leviticus 25:29-30 stipulated that if such a house was not redeemed within one year of its sale, it became the permanent property of the buyer, even in the Jubilee. In contrast, houses in unwalled villages were intrinsically linked to agricultural land and the family's rural livelihood. They were viewed as an extension of the family's ancestral land allotment, essential for their sustenance and identity. Thus, Leviticus 25:31 declared that these houses were "counted as the fields of the country," meaning they retained the right of perpetual redemption and automatically reverted to their original owners in the Year of Jubilee, just like agricultural land. This ensured that rural families would not be permanently dispossessed of their homes, which were vital to their economic and social well-being.
Does the Year of Jubilee apply to Christians today?
Christians do not observe the literal Year of Jubilee as a legal system or a specific calendar event, as the Mosaic Law, including its civil and ceremonial aspects, was given specifically to ancient Israel under the Old Covenant. However, the underlying principles and profound spiritual truths embedded in the Jubilee laws remain profoundly relevant and instructive for believers today. These include God's ultimate ownership of all things, the paramount importance of social justice, compassion for the poor and marginalized, the temporary nature of earthly possessions, and the transformative concept of redemption. These principles find their ultimate fulfillment and spiritual transformation in the person and redemptive work of Jesus Christ, who inaugurates a spiritual Jubilee for all who believe, offering ultimate freedom from sin and comprehensive restoration of their relationship with God.
What does "redeemed" mean in the context of Leviticus 25:31?
In this specific context, "redeemed" (from the Hebrew noun gᵉʼullâh, related to the verb ga'al) means to buy back, repurchase, or reclaim. It refers to the perpetual right of the original owner or a close relative (known as a kinsman-redeemer or goel) to repurchase the house in an unwalled village at any time before the Year of Jubilee. The price for redemption would be prorated based on the number of years remaining until the next Jubilee, reflecting the temporary nature of the sale and the inherent, inalienable right of the family to their ancestral property. This provision ensured that families had an ongoing opportunity to recover their ancestral homes, reinforcing the principle that such properties were never permanently alienated from their original owners.
Christ-Centered Fulfillment
The meticulous property laws of the Jubilee, including the specific provisions for unwalled village houses in Leviticus 25:31, serve as profound and intentional shadows pointing to the ultimate, comprehensive, and eternal work of Jesus Christ. The very concept of "redemption" (Hebrew: gᵉʼullâh), so central to this verse and the entire Jubilee system, finds its glorious and complete fulfillment in Christ. He is the ultimate Kinsman-Redeemer, who, being fully God and fully man, was uniquely qualified to "buy us back" from the crushing slavery of sin and the curse of the law (Galatians 4:4-5). Just as the Old Covenant Jubilee brought physical liberty to the captives and the restoration of lost property, Jesus proclaims and enacts a spiritual Jubilee, liberating those enslaved by sin (John 8:36) and restoring them to a right, reconciled relationship with God the Father (Romans 5:10). The "going out in the jubile" for the houses in unwalled villages foreshadows the comprehensive spiritual "reset" that occurs in Christ, where our spiritual debts are canceled, our true eternal inheritance in Him is secured (Ephesians 1:11), and we are made entirely new creations, reconciled to God and one another (2 Corinthians 5:17). He is the Lamb of God who takes away the sin of the world, ushering in a permanent, spiritual freedom and an everlasting inheritance that far surpasses the temporary economic and social liberation offered by the Old Covenant Jubilee (John 1:29).