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 27:14–25. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is the law concerning real estates dedicated to the service of God by a singular vow.
I.Suppose a man, in his zeal for the honour of God, should sanctify his house to God (Lev 27:14), the house must be valued by the priest, and the money got by the sale of it was to be converted to the use of the sanctuary, which by degrees came to be greatly enriched with dedicated things, Kg1 15:15. But, if the owner be inclined to redeem it himself, he must not have it so cheap as another, but must add a fifth part to the price, for he should have considered before he had vowed it, Lev 27:15. To him that was necessitous God would abate the estimation (Lev 27:8); but to him that was fickle and humoursome, and whose second thoughts inclined more to the world and his secular interest than his first, God would rise in the price. Blessed be God, there is a way of sanctifying our houses to be holy unto the Lord, without either selling them or buying them. If we and our houses serve the Lord, if religion rule in them, and we put away iniquity far from them, and have a church in our house, holiness to the Lord is written upon it, it is his, and he will dwell with us in it.
II.Suppose a man should sanctify some part of his land to the Lord, giving it to pious uses, then a difference must be made between land that came to the donor by descent and that which came by purchase, and accordingly the case altered.
1.If it was the inheritance of his fathers, here called the field of his possession, which pertained to his family from the first division of Canaan, he might not give it all, no, not to the sanctuary; God would not admit such a degree of zeal as ruined a man's family. But he might sanctify or dedicate only some part of it, Lev 27:16. And in that case,
(1.)The land was to be valued (as our countrymen commonly compute land) by so many measures' sowing of barley. So much land as would take a homer, or chomer, of barley, which contained ten ephahs, Eze 45:11 (not, as some have here mistaken it, an omer, which was but a tenth part of an ephah, Exo 16:36), was valued at fifty shekels, a moderate price (Lev 27:16), and that if it were sanctified immediately from the year of jubilee, Lev 27:17. But, if some years after, there was to be a discount accordingly, even of that price, Lev 27:18. And,
(2.)When the value was fixed, the donor might, if he pleased, redeem it for sixty shekels the homer's sowing, which was with the addition of a fifth part: the money then went to the sanctuary, and the land reverted to him that had sanctified it, Lev 27:19. But if he would not redeem it, and the priest sold it to another, then at the year of jubilee, beyond which the sale could not go, the land came to the priests, and was theirs for ever, Lev 27:20, Lev 27:21. Note, What is given to the Lord ought not to be given with a power of revocation; what is devoted to the Lord must be his for ever, by a perpetual covenant.
2.If the land was his own purchase, and came not to him from his ancestors, then not the land itself, but the value of it was to be given to the priests for pious uses, Lev 27:22, Lev 27:24. It was supposed that those who, by the blessing of God, had grown so rich as to become purchasers would think themselves obliged in gratitude to sanctify some part of their purchase, at least (and here they are not limited, but they might, if they pleased, sanctify the whole), to the service of God. For we ought to give as God prospers us, Co1 16:2. Purchasers are in a special manner bound to be charitable. Now, forasmuch as purchased lands were by a former law to return at the year of jubilee to the family from which they were purchased, God would not have that law and the intentions of it defeated by making the lands corban, a gift, Mar 7:11. But it was to be computed how much the land was worth for so many years as were from the vow to the jubilee; for only so long it was his own, and God hates robbery for burnt-offerings. We can never acceptably serve God with that of which we have wronged our neighbour. And so much money he was to give for the present, and keep the land in his own hands till the year of jubilee, when it was to return free of all encumbrances, even that of its being dedicated to him of whom it was bought. The value of the shekel by which all these estimations were to be made is here ascertained (Lev 27:25); it shall be twenty gerahs, and every gerah was sixteen barley-corns. This was fixed before (Exo 30:13); and, whereas there had been some alterations, it is again fixed in the laws of Ezekiel's visionary temple (Eze 45:12), to denote that the gospel should reduce things to their ancient standard.
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Summary
Leviticus 27:24 serves as a pivotal summary and concluding statement for the comprehensive Jubilee legislation, mandating that any field sold during the fifty-year cycle must revert to its original ancestral owner or family upon the arrival of the Jubilee year. This divine decree profoundly underscores God's ultimate sovereignty over the land of Israel, preventing permanent dispossession, ensuring the long-term stability of tribal inheritances, and promoting social equity and covenant faithfulness within the community.
Context
Literary Context
Leviticus 27 functions as the concluding chapter of the book, providing a series of supplementary laws concerning vows, dedicated offerings, and the redemption of persons, animals, or property. While the preceding chapters of Leviticus primarily focus on cultic purity, sacrificial systems, and priestly responsibilities, chapters 25-27 shift focus to civil and economic laws, particularly those governing the land and its use within the covenant community. Leviticus 27:24 specifically falls within the final section detailing the redemption of fields and dedicated property, acting as a crucial capstone to the extensive Jubilee laws first introduced in Leviticus 25. This verse ensures that even property dedicated or sold under vow would ultimately be subject to the overarching principle of the Jubilee, reinforcing the inalienable nature of tribal land inheritance and God's ultimate ownership.
Historical & Cultural Context
The Jubilee year, observed every fifty years following seven cycles of sabbatical years, was a unique, divinely instituted framework for Israelite society. It was a year of comprehensive liberation: all Israelite slaves were to be set free, all debts remitted, and all land that had been bought or sold since the previous Jubilee was to return to its original family or tribal owner. This divinely mandated reset prevented the permanent accumulation of vast estates by a select few and ensured that no family could permanently lose its ancestral inheritance, which was foundational to their tribal identity, economic stability, and sense of belonging. It served as a constant, powerful reminder that the land ultimately belonged to God, as explicitly stated in Leviticus 25:23, and that the Israelites were merely His tenants and stewards. This system was designed to promote social equity, provide a crucial safety net for the poor, and maintain the original tribal land distribution established after the conquest of Canaan, reflecting God's concern for justice and human dignity.
Key Themes
Leviticus 27:24, as the culmination of the Jubilee legislation, contributes significantly to several key themes woven throughout the book of Leviticus and the Pentateuch. Foremost is the theme of Divine Sovereignty and Ownership, particularly over the land of Israel. The Jubilee system, with its mandatory land reversion, constantly reinforced the truth that the land belonged to God, and the Israelites were merely His tenants (Leviticus 25:23). This principle prevented idolatry of land and wealth. Another crucial theme is Social Justice and Equity. The Jubilee provided a built-in mechanism to prevent extreme wealth disparity and generational poverty, ensuring that every family had access to the means of livelihood and dignity. It was a radical expression of God's concern for the vulnerable and a safeguard against economic oppression, reflecting the covenant ideal of a society where all could flourish. Finally, the verse highlights the theme of Redemption and Restoration. The Jubilee offered a regular "reset," a chance for individuals and families to be freed from debt and return to their ancestral inheritance, symbolizing God's character as a Redeemer who provides opportunities for new beginnings and restoration, mirroring the broader redemptive narrative of the Old Testament.
Exposition and Analysis
Key Word Analysis
This term, derived from the sound of a ram's horn, refers to the trumpet (shofar) blown to proclaim the beginning of the Jubilee year on the Day of Atonement (Leviticus 25:9). The sound of the yôwbêl thus became synonymous with the year itself, signifying a monumental and audible declaration of liberation, restoration, and a complete societal reset. It marked a time of profound change and new beginnings for the entire nation, emphasizing the divine mandate behind these radical provisions.
This primitive root signifies "to turn back (hence, away) transitively or intransitively, literally or figuratively." In the context of the Jubilee, it denotes the mandatory reversion of sold land to its original owner or family. This "return" is not merely a legal transaction but a theological act, symbolizing the restoration of God's intended order and the re-establishment of family inheritance, preventing permanent alienation and ensuring the perpetuation of tribal identity and economic stability.
This feminine passive participle, meaning "something seized, i.e., a possession (especially of land)," denotes an inherited, permanent holding or property. Unlike temporary leases or occupational rights, ʼăchuzzâh emphasizes the concept of an inalienable family inheritance that was intended to be maintained across generations. The Jubilee law ensured that this foundational concept of permanent family land ownership, crucial to tribal identity and economic stability, could not be permanently alienated, even if sold due to economic hardship, reinforcing the divine design for Israel's land distribution.
Verse Breakdown
"In the year of the jubile"
This opening clause precisely defines the specific temporal trigger for the land's return. It highlights that the Jubilee was not an arbitrary or occasional event but a fixed, divinely ordained cycle that brought about a radical and comprehensive reset for the entire nation every fifty years. The certainty of this timing underscored the absolute nature of the law.
"the field shall return unto him of whom it was bought"
This central clause specifies the direct mechanism of the land's reversion. It clarifies that the land, regardless of how many times it might have changed hands or been dedicated during the intervening years, would revert to the person who originally sold it, or more accurately, to their family or tribal lineage. This ensured the integrity of the original tribal land distribution and prevented permanent dispossession.
"[even] to him to whom the possession of the land [did belong]"
This concluding phrase reinforces the ultimate destination and theological rationale behind the land's return. It emphasizes that the land was not merely returning to the seller, but specifically to the rightful, original inheritor of that "possession" (ʾăchuzzâh), affirming the principle of inalienable family inheritance and God's design for the land's distribution among the tribes of Israel, thereby protecting the foundational economic and social structure of the nation.
Literary Devices
Leviticus 27:24, as part of the broader Jubilee legislation, employs several significant literary devices to convey its profound message and reinforce its divine authority. The most prominent is the pervasive use of Legal Language and a Prescriptive Tone, characteristic of the Mosaic Law. The verse employs direct, declarative statements ("shall return") to establish an unambiguous legal command from God, emphasizing its binding nature and divine authority. This legislative style underscores the non-negotiable aspect of the Jubilee's land restoration. Furthermore, the entire concept of the Jubilee functions as rich Symbolism. The earthly Jubilee, with its cycles of release, debt cancellation, and return to inheritance, serves as a powerful symbol of divine grace, redemption, and restoration. It foreshadows a greater spiritual liberation, highlighting God's character as a God of justice who provides second chances and ensures the well-being of His people. The Repetition of the concept of "return" (implied throughout the Jubilee laws and made explicit here) reinforces the cyclical nature of God's provision for restoration and equity within the covenant community, emphasizing the permanence of God's design despite human transactions.
Theological and Thematic Connections
Leviticus 27:24, as a capstone to the Jubilee laws, profoundly articulates God's theological principles concerning creation, ownership, and social justice. It powerfully declares that God is the ultimate sovereign owner of all the earth, particularly the land of Israel, and that His people are merely stewards. This foundational principle undergirds the entire Jubilee system, preventing permanent land alienation and ensuring that no family could be perpetually dispossessed of their ancestral inheritance. The law reflects God's deep concern for social equity, providing a built-in economic safety net that prevented extreme wealth disparity and generational poverty, ensuring that every family had access to the means of livelihood and a secure future. It is a testament to God's character as a Redeemer who provides mechanisms for restoration and a fresh start for those who have fallen on hard times, embodying His covenant faithfulness to His people and His desire for a just and compassionate society.
Reflection and Application
The ancient law of the Jubilee, culminating in the land's return as described in Leviticus 27:24, offers timeless principles for our lives and communities today. While we do not literally observe the Jubilee with its specific land and debt regulations, its underlying spirit calls us to profound reflection on our relationship with possessions, wealth, and justice. It challenges us to recognize God's ultimate ownership over all things, prompting us to live as faithful stewards rather than absolute proprietors. This perspective fosters generosity, discourages hoarding, and encourages a willingness to share resources, especially with those in need, echoing the divine concern for equitable distribution. Furthermore, the Jubilee's emphasis on "second chances," debt relief, and the restoration of dignity compels us to consider how we can embody God's grace in our interactions and societal structures. This might involve advocating for systemic justice, supporting initiatives that alleviate poverty and debt, or personally extending forgiveness and opportunities for new beginnings to others. The Jubilee reminds us that God desires a society marked by equity, compassion, and the flourishing of all people, urging us to actively participate in bringing about His kingdom values here on earth.
Questions for Reflection
FAQ
What was the primary purpose of the Jubilee year in ancient Israel?
The Jubilee year, observed every fifty years, served multiple crucial purposes within Israelite society. Its primary aim was to prevent the permanent loss of ancestral land, ensuring that family inheritances—which were tied to tribal identity, economic stability, and a sense of belonging—could not be alienated forever. It also functioned as a comprehensive social and economic reset, providing for the emancipation of Israelite slaves and the cancellation of debts, thereby preventing the formation of a permanently landless or impoverished class. Fundamentally, the Jubilee was a profound theological statement, constantly reminding the people that the land ultimately belonged to God, making them stewards, not absolute owners, as articulated in Leviticus 25:23. It was a divinely ordained mechanism for maintaining social equity, preventing extreme disparities, and ensuring covenant faithfulness.
Is the Jubilee still observed today?
The literal observance of the Jubilee, with its specific land and debt laws, ceased with the dispersion of Israel and the loss of precise tribal land distinctions. The conditions for its full implementation, such as a unified nation in the promised land with a precise tribal land distribution, no longer exist. However, its underlying principles of justice, equity, restoration, and God's ultimate ownership remain profoundly relevant for believers today. Many theologians see its ultimate and spiritual fulfillment in the person and work of Jesus Christ, who inaugurated a greater, eternal Jubilee.
How does the Jubilee relate to modern concepts of social justice?
The Jubilee provides a powerful biblical precedent and framework for understanding and pursuing social justice. It demonstrates God's deep concern for the poor, the indebted, and the marginalized, offering a divinely mandated system to prevent systemic oppression and ensure basic equity. Its mechanisms for debt cancellation and land redistribution offer a radical model for thinking about economic justice, poverty alleviation, and ensuring that all members of society have access to the means of livelihood and dignity. While not a direct blueprint for modern economies, the Jubilee's spirit challenges us to advocate for policies and practices that promote fairness, provide opportunities for the disadvantaged, and reflect God's heart for a just and compassionate society. It inspires efforts to address systemic inequalities and care for the vulnerable.
Christ-Centered Fulfillment
The earthly Jubilee, with its profound themes of liberation from debt, release from bondage, and the return to one's rightful inheritance, serves as a powerful Old Testament type pointing directly to the ultimate spiritual Jubilee inaugurated by Jesus Christ. While the Levitical law provided a temporary, cyclical restoration of physical and economic freedom, Christ offers a definitive and eternal liberation from the bondage of sin, the crushing debt of our transgressions, and spiritual alienation from God. When Jesus announced His public ministry in Luke 4:18-19, quoting Isaiah 61:1-2, He declared the "year of the Lord's favor"—a spiritual Jubilee for all who believe. Through His atoning sacrifice on the cross, Christ pays the ultimate debt of sin, sets the captives free from spiritual slavery to sin and death, and restores believers to their true inheritance as children of God, granting them eternal life and reconciliation with their Creator. This is the ultimate "return" to true "possession" in Christ, where believers are brought back into a right relationship with God and granted an imperishable, undefiled, and unfading inheritance in heaven (1 Peter 1:4), far surpassing any earthly land or wealth. This spiritual Jubilee is not a cyclical event but a permanent reality for all who are in Christ, offering continuous freedom and access to God's abundant grace.