Leviticus Chapter 25
Special Sabbaths and Jubilees
A. The Sabbath Year
1. (Leviticus 25:1–2) The land and its Sabbath.
And the LORD spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the LORD.
When the LORD gave this command, Israel had not yet entered the Promised Land. These laws were given in faith, pointing forward to what God would require once they had received the inheritance He promised. The Lord’s words to Moses on Mount Sinai remind us that Israel was still camped there, receiving revelation directly from God before beginning their journey through the wilderness. From Exodus 19 through Leviticus and up to Numbers 10, Israel remained at Sinai, and the law was being fully established for the covenant nation.
The Lord commanded that “the land shall keep a sabbath unto the LORD.” This introduces the principle of a sabbath for the land itself, just as man observed a sabbath day. As one day in seven was holy to the Lord, so every seventh year was to be a year of rest for the land. This “sabbath of years” was previously mentioned in Exodus 23:11, where the Lord said, “But the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard.”
This command required deep faith. Israel had to trust that God would provide sufficiently during the six working years to sustain them through the seventh. To rest the land was to publicly acknowledge that the land did not belong to them but to the LORD. It also expressed confidence in His provision and care.
Furthermore, during the sabbatical year, the Feast of Tabernacles was to be marked by the public reading of the law before the entire congregation. As commanded in Deuteronomy 31:9–13, “And Moses wrote this law, and delivered it unto the priests the sons of Levi, which bare the ark of the covenant of the LORD, and unto all the elders of Israel. And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles, When all Israel is come to appear before the LORD thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law: And that their children, which have not known any thing, may hear, and learn to fear the LORD your God.”
Thus, the Sabbath year was not merely agricultural; it was also spiritual and educational. It was a time for rest, reflection, and renewal of covenant faithfulness to God.
2. (Leviticus 25:3–7) How to give the land its Sabbath.
Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the LORD: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat.
This command was clear and comprehensive. For six years they could sow, prune, and gather, but in the seventh year, all cultivation was to cease. This applied to both fields and vineyards, to grain and to fruit. Israel was not to engage in harvesting or organized gathering, but whatever the land produced naturally was available for all to eat. It was a visible declaration that the earth was the LORD’s.
This practice symbolized submission to God’s ownership and also demonstrated His mercy toward the poor and even the animals. It was, as one commentator observed, a “radical act of faith.” Israel was called to cease from labor and rest in God’s sufficiency. During the sabbatical year, people would eat only what the land produced on its own. Harrison notes, “During the sabbatical year there must be no systematic harvesting of self-seeding crops, or such fruits as figs and grapes. Anything of this nature that the land produces without human aid is the property of all, and people are to obtain food wherever they can find it, just as the Israelites did in their wilderness wanderings.”
The sabbath year was not only a moral test of faith but also wise stewardship. Resting the land allowed the soil to recover vital nutrients depleted through constant use, a principle recognized even in modern agriculture. Rooker observed that Alexander the Great and Julius Caesar remitted Israel’s taxes during sabbatical years, acknowledging the hardship it imposed on an agrarian economy but also respecting the sanctity of Israel’s observance.
The phrase, “the sabbath of the land shall be meat for you,” shows that the Lord permitted natural growth for sustenance. Whatever grew spontaneously was to be shared by all—masters, servants, strangers, and even livestock. This communal aspect fostered compassion and equality, reminding every Israelite of their dependence on God’s daily provision.
Matthew Poole adds another spiritual reason: the sabbatical year placed every Israelite, rich or poor, in the same condition of dependence as the needy, cultivating humility and empathy. Those accustomed to abundance would be reminded of their shared reliance on the Lord’s mercy.
Failure to keep this command later resulted in national judgment. Leviticus 26:34–35 warned, “Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it.” This prophecy was fulfilled in the Babylonian captivity, as confirmed in 2 Chronicles 36:20–21, “And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the LORD by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years.”
In modern times, some religious Jews attempt to observe this law in modified form. Some temporarily “sell” their land to a Gentile during the seventh year and continue cultivation under the legal fiction that it is not technically theirs. Others divide their property into seven portions and rotate cultivation so that each section rests one year in seven. Though these practices demonstrate a desire to honor the principle, they also reveal the tension between divine command and human ingenuity when faith is tested.
The sabbatical year remains a profound reminder that all provision is from the Lord, that rest and faith are inseparable, and that dependence on God is the foundation of holiness and blessing.
B. The Year of Jubilee
1. (Leviticus 25:8–12) The Year of Jubilee to be observed every fiftieth year.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field.
The Year of Jubilee was to be celebrated after counting seven cycles of seven years, or forty-nine years, making the fiftieth year one of sacred liberty and restoration. It represented the culmination of seven sabbatical cycles, a time of complete rest and renewal, not only for the land but for the nation itself. This observance demonstrated that Israel’s time, property, and prosperity ultimately belonged to God.
a. “Thou shalt number seven sabbaths of years unto thee, seven times seven years.”
The Jubilee followed the forty-ninth year, functioning as a “double sabbath,” a rest for the land lasting two full years. During both the forty-ninth sabbatical year and the fiftieth Jubilee year, the Israelites were to abstain from sowing, pruning, and harvesting. This was a profound test of their faith and obedience, requiring them to trust entirely in God’s provision for sustenance.
The term “Jubilee” itself derives from the Hebrew word yobel, meaning “ram’s horn.” This was the instrument by which the Jubilee was announced, symbolizing triumph, freedom, and divine grace. As Peter-Contesse explains, the name “Jubilee” is a transliteration of the Hebrew term signifying the horn of a ram, used to proclaim the year’s beginning. The sounding of the trumpet declared to all Israel that liberty, restoration, and forgiveness had come.
This observance required extraordinary faith, for as Rooker noted, “Two fallow years in succession would have been a severe test of faith. The Israelites were called upon to trust totally in God and acknowledge in a profound way that He was the provider of the basic necessities of life.” God promised later in Leviticus 25:20–21 that He would bless the sixth year so abundantly that it would yield enough for three years, sustaining them through the sabbatical and Jubilee years alike.
b. “Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month.”
The Jubilee was proclaimed on the Day of Atonement, the holiest day of the year. On that day, when atonement was made for the sins of the nation, the ram’s horn would sound, declaring freedom throughout the land. The timing of this proclamation is deeply symbolic. As Adam Clarke observed, “It is worthy of remark that the jubilee was not proclaimed till the tenth day of the seventh month, on the very day when the great annual atonement was made for the sins of the people; and does not this prove that the great liberty or redemption from thraldom, published under the Gospel, could not take place till the great Atonement, the sacrifice of the Lord Jesus, had been offered up?”
This connection between atonement and liberty perfectly foreshadows the work of Christ. Just as Israel’s freedom was announced only after the atonement had been completed, so our redemption and spiritual liberty come only through the shed blood of Jesus Christ, the ultimate atonement for sin.
Isaiah 61:1–3 echoes the same spirit of Jubilee: “The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; He hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness.” When Jesus began His public ministry in the synagogue of Nazareth (Luke 4:16–21), He read this very passage and declared, “This day is this scripture fulfilled in your ears.” This suggests that our Lord’s ministry inaugurated the true and eternal Jubilee—freedom from the bondage of sin and restoration to fellowship with God.
c. “Proclaim liberty throughout all the land unto all the inhabitants thereof.”
This command was the central theme of the Jubilee. It required that every slave be set free, every family restored, and every inheritance returned. The blowing of the trumpet symbolized a complete release from servitude, debt, and alienation. Though Israel rarely, if ever, fully observed this ordinance, the principle stands as a testament to God’s justice and mercy.
The Mosaic slave laws recorded in Exodus 21:2–6 and Deuteronomy 15:12–18 allowed Hebrew slaves to serve six years and be released in the seventh, unless they chose to remain voluntarily with their masters. Yet in the Jubilee, even those who had chosen to stay were granted freedom. Rooker notes, “In the Jubilee even that slave is set free.” G. Campbell Morgan likewise explained, “In the year of Jubilee, moreover, the slave was to be liberated, thus reminding men that they could have no absolute and final property in any human being.”
This divine principle of liberty inspired the founders of the United States. The inscription upon the Liberty Bell in Philadelphia—“Proclaim liberty throughout all the land unto all the inhabitants thereof”—comes directly from this verse (Leviticus 25:10). It reflects the same foundational truth: freedom is a divine right endowed by the Creator, not a privilege granted by man.
d. “Ye shall return every man unto his possession, and ye shall return every man unto his family.”
The Jubilee was not only about release from servitude but also about restoration of inheritance. Land sold during hard times was to revert to the original family in the fiftieth year. This ensured that Israel’s tribal allotments remained intact and prevented the permanent concentration of wealth or property in the hands of a few.
Peter-Contesse explains, “The context indicates that what is involved here is property that has had to be sold during difficult times. The former owner was allowed during this special year to retake possession of his land.” This principle prevented economic oppression and maintained the theocratic order God established, where every family retained its heritage as a divine trust rather than a personal commodity.
In summary, the Jubilee served as both a moral and spiritual proclamation: God is the ultimate owner of the land, the sustainer of His people, and the Redeemer who restores what is lost. The trumpet of Jubilee foreshadows the final restoration when Christ returns to proclaim everlasting liberty to His people and establish His Kingdom in righteousness.
2. (Leviticus 25:13–17) In the Year of Jubilee, the land went back to its original family.
In the year of this jubile ye shall return every man unto his possession. And if thou sell ought unto thy neighbour, or buyest ought of thy neighbour's hand, ye shall not oppress one another: According to the number of years after the jubile thou shalt buy of thy neighbour, and according unto the number of years of the fruits he shall sell unto thee: According to the multitude of years thou shalt increase the price thereof, and according to the fewness of years thou shalt diminish the price of it: for according to the number of the years of the fruits doth he sell unto thee. Ye shall not therefore oppress one another; but thou shalt fear thy God: for I am the LORD your God.
When Israel entered the Promised Land, each tribe, clan, and family received a permanent inheritance of land according to God’s command. The Year of Jubilee ensured that this divine order would be maintained throughout Israel’s history. The land could never be sold permanently, for it ultimately belonged to the LORD. Every sale was actually a lease, and its value was determined by the number of harvest years remaining until the next Jubilee.
a. “In the year of this jubile ye shall return every man unto his possession.”
This command reaffirmed that the land in Israel was the LORD’s property, entrusted to the tribes and families as stewards rather than owners. God said later 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.” Therefore, all sales were temporary, and every fiftieth year brought a complete restoration of property to its original family line.
In Joshua chapters 13–21, the LORD divided the land among the twelve tribes. Each tribe received its own territory, and within those tribal boundaries, every clan and family was given a specific inheritance. The Jubilee guaranteed that this divinely ordained distribution would never be permanently altered. What God gave to each family in the days of Joshua was theirs forever, not to be lost through economic hardship or oppression.
This law served as a safeguard against generational poverty. No family could be forever dispossessed of its inheritance. Every fifty years, all debts were cleared, slaves were freed, and land returned to its rightful owners. Each Jubilee was a divine reset, a fresh beginning for the nation.
This return to one’s possession also carries a prophetic picture for believers. Just as the Israelites would one day return to their inheritance at the sound of the trumpet, believers await the day when the trumpet of God will sound, and the redeemed will return to their eternal home. Philippians 3:20 declares, “For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ.” Likewise, 1 Thessalonians 4:16–17 promises, “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” The earthly Jubilee was a shadow of this heavenly reality—when the saints will return to their true inheritance, uncorrupted and eternal.
b. “Ye shall not oppress one another.”
Though the Jubilee was generous in spirit and rich in mercy, it was not socialism, nor did it erase private stewardship. It only applied to land and property originally allotted by God, ensuring that no family line was extinguished through debt or misfortune. Wealth earned through labor, skill, or trade was not redistributed. The law struck a divine balance between unrestrained capitalism and state-enforced collectivism.
The Jubilee prevented the creation of a permanent underclass, keeping the nation’s economy equitable without destroying individual responsibility. It was God’s way of ensuring that compassion and justice coexisted within society.
Historical evidence of Israel’s full observance of the Jubilee is scarce. Jeremiah 34:8–15 records an attempt by Judah’s leaders to implement some of its principles when they released their Hebrew slaves, though they later reversed their decision in disobedience. As Harrison notes, “Just how widely the concept of the Jubilee year was observed through the history of the Israelites is difficult to state for lack of direct evidence.”
Nevertheless, even partial obedience brought social blessing. The Jubilee protected families from permanent destitution, reminding Israel that the LORD was their ultimate provider. Clarke wrote, “The jubilee was a wonderful institution, and was of very great service to the religion, freedom, and independence of the Jewish people.” Similarly, Alexander Maclaren described it as the means by which “debts were remitted, slaves emancipated, and so the mountains of wealth and the valleys of poverty were somewhat levelled, and the nation carried back to its original framework of a simple agricultural community of small owners, each sitting under his own vine and fig-tree.”
The Jubilee also showed that freedom and fairness flow from reverence for God, as He declared, “Ye shall not therefore oppress one another; but thou shalt fear thy God: for I am the LORD your God.” The fear of the LORD was the moral foundation that restrained greed and selfishness. Without it, human systems of fairness collapse into exploitation.
Modern societies could learn from the Jubilee’s principles. A periodic resetting of debts, rest for the land, and restoration of opportunity could relieve much of the economic burden caused by human greed. Yet the Jubilee was unique to Israel because God Himself established and distributed the land among His people. Since no other nation has been directly given territory by divine covenant, the specific application of the Jubilee cannot be imposed globally. However, its underlying spirit—mercy, fairness, and renewal—still reveals the righteousness and compassion of God.
3. (Leviticus 25:18–22) God’s provision for the Sabbath year.
Wherefore ye shall do my statutes, and keep my judgments, and do them; and ye shall dwell in the land in safety. And the land shall yield her fruit, and ye shall eat your fill, and dwell therein in safety. And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store.
The LORD promised abundant blessing for obedience. If Israel trusted Him and honored His laws, they would enjoy both physical provision and national security. This covenant blessing demonstrated that faith in God’s word was the surest foundation for prosperity and peace.
a. “Ye shall do my statutes… and ye shall dwell in the land in safety.”
Obedience to God’s commands would result in tangible blessings. The land would yield generously, and the people would live securely. The law of the Sabbath year and the Jubilee required great faith, but it came with the assurance that God would provide miraculously.
In verse 21, God declared, “Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years.” This meant the sixth year’s harvest would sustain them through the seventh year (the sabbatical year), through the Jubilee year if applicable, and even until the following harvest in the ninth year. Such supernatural provision mirrored God’s daily miracle of manna in the wilderness, proving that obedience brings sufficiency.
b. “Then I will command my blessing upon you.”
The LORD’s promise was absolute. His blessing was not merely a natural outcome of good farming but a divine command. When God commands a blessing, nothing can hinder it. Israel needed to believe that the same God who parted the Red Sea and brought manna from heaven could sustain them through a year—or even two years—of rest.
The same principle applies to believers today. When we obey God’s word, even when it seems impractical or illogical, He honors our faithfulness with His provision. As Jesus said in Matthew 6:33, “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” The promise of divine supply is tied to obedience and trust.
This command of blessing also stands as a rebuke to unbelief. Israel’s failure to keep the Sabbath years eventually led to judgment and exile, as seen in 2 Chronicles 36:21. But to those who walk in faith, the Sabbath year is a picture of rest in God’s sufficiency—ceasing from self-effort and trusting in His faithful provision.
C. Rules Regarding the Redemption of Property
1. (Leviticus 25:23) The Fundamental Principle.
The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me.
This verse establishes the theological foundation for all the economic and social laws of land redemption in Israel. God declared that the land could never be permanently sold because it ultimately belonged to Him. Israel was a tenant nation living on God’s land, and this principle maintained both spiritual humility and social equity.
a. “For the land is mine.”
Though Psalm 24:1 affirms that “The earth is the LORD’s, and the fulness thereof; the world, and they that dwell therein,” the land of Israel holds a unique position in redemptive history. God refers to it in Zechariah 2:12 as “the holy land,” for it is the geographic center of His covenant purposes. The LORD chose this land not because of its natural beauty or abundance, but because it would serve as the stage for His unfolding plan of salvation—from Abraham’s call to the incarnation of Christ and the coming Messianic Kingdom.
The Lord’s declaration, “the land is mine,” reminds Israel that they were stewards, not owners. Every act of buying, selling, or leasing land had to recognize God’s ultimate authority. This ensured that the people could never exploit the land for selfish gain, nor lose sight of the fact that their blessings were rooted in obedience to God’s covenant.
b. “The land shall not be sold for ever.”
Since the land was God’s possession, Israelites were forbidden from selling it permanently. Land transactions were therefore leases, not outright sales, and each lease expired in the Year of Jubilee. If the land changed hands before that time, it could still be redeemed early through a kinsman-redeemer, as detailed in verse 25. This law kept the tribal inheritance intact and prevented the accumulation of land by the wealthy at the expense of the poor.
This was a divine safeguard for generational equity. While temporary misfortune could cause someone to lose their property, the Jubilee ensured that every family would ultimately regain its inheritance. In this, the Lord demonstrated His justice and compassion, making sure no family was forever destitute.
c. “For ye are strangers and sojourners with me.”
Israel’s relationship to the land mirrored the believer’s relationship to the world. The people were to view themselves as pilgrims and temporary residents under God’s care. Their true home was not found in land, wealth, or nation, but in fellowship with the LORD.
The same truth applies to Christians today. 1 Peter 2:11 says, “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul.” Likewise, Hebrews 11:13 reminds us that the heroes of faith “confessed that they were strangers and pilgrims on the earth.” Just as Israel sojourned with God in His land, so believers today journey with Him through this temporary world, awaiting their eternal inheritance in heaven.
To be called “strangers and sojourners” might sound like loss, yet the phrase “with me” transforms it entirely. To sojourn with God means we are under His care and guidance. Our citizenship is in heaven, and our eternal possession is secure. As the Apostle Paul wrote in Romans 8:17, “And if children, then heirs; heirs of God, and joint-heirs with Christ.” The earthly land laws were a shadow of this greater inheritance, reminding believers that true ownership belongs to God alone.
2. (Leviticus 25:24–28) The Role of the Redeeming Relative.
And in all the land of your possession ye shall grant a redemption for the land. 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. And if the man have none to redeem it, and himself be able to redeem it; Then let him count the years of the sale thereof, and restore the overplus unto the man to whom he sold it; that he may return unto his possession. But if he be not able to restore it to him, then that which is sold shall remain in the hand of him that hath bought it until the year of jubile: and in the jubile it shall go out, and he shall return unto his possession.
a. “In all the land of your possession ye shall grant a redemption for the land.”
The LORD made provision for families who had fallen into poverty. Through a close relative, known in Hebrew as the goel (kinsman-redeemer), the family’s property could be bought back. The goel had three primary duties within Israel’s social and covenantal structure:
Redeem a family member sold into slavery (Leviticus 25:47–49).
Redeem land or property sold outside the family, ensuring that the inheritance stayed within the tribe.
Avenge the death of a murdered family member, acting as the “avenger of blood” (Numbers 35:19).
This system protected both family dignity and covenant faithfulness. It kept the land within its God-ordained boundaries and reminded Israel that all redemption originates from God Himself.
The book of Ruth provides a vivid example of this law in practice. When Naomi returned from Moab impoverished, her nearest kinsman had the legal right to redeem her husband’s land. However, he declined upon learning that redemption required marrying Ruth and raising up an heir in the name of the deceased. Boaz, the next of kin, willingly fulfilled the duty, not merely out of obligation but out of love for Ruth (Ruth chapters 3–4).
b. The Goel as a Picture of Christ.
The role of the goel beautifully foreshadows Jesus Christ, our Redeemer.
Jesus redeems us from slavery to sin. Romans 3:24 declares, “Being justified freely by his grace through the redemption that is in Christ Jesus.” Likewise, 1 Corinthians 6:20 reminds believers, “For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.”
Jesus restores our lost inheritance. Through sin, mankind forfeited the dominion and fellowship given in Eden, but through Christ, believers receive a greater inheritance—eternal life and divine fellowship. As F. B. Meyer wrote, “What we have lost in the first Adam we have more than regained in the second. For innocence, we have purity; for external fellowship with God, His indwelling; for the delights of an earthly paradise, the fullness of God’s blessedness and joy.”
Jesus avenges the enemy’s destruction. The Lord promised to crush the serpent’s head in Genesis 3:15, and John 10:10 contrasts the destroyer with the Redeemer: “The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.”
The goel redeemed property or people with money or goods. Our Redeemer did so with His own blood. As 1 Peter 1:18–19 declares, “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot.” Through His sacrifice, Jesus has not only purchased our freedom but secured our eternal inheritance.
c. “Then let him count the years of the sale thereof, and restore the overplus.”
When property was redeemed, the price was calculated based on the number of harvest years remaining until the next Jubilee. The closer they were to the Jubilee, the lower the redemption price. Rooker explains, “Presumably he would pay back to the buyer the money he received minus the amount the purchaser had earned from the land since the sale. The value of the property would decrease the closer they were to the next Jubilee.”
If neither the owner nor a relative could redeem the land, it would remain with the buyer until the Jubilee, at which point it automatically reverted to its original family. This ensured that no injustice could permanently sever a family’s inheritance, even if poverty temporarily forced its loss.
d. “In the jubile it shall go out, and he shall return unto his possession.”
This final provision completed the cycle of divine mercy. The Jubilee acted as the ultimate safeguard, guaranteeing that every family’s portion would be restored. What was lost could always be redeemed, either by a kinsman or by the sovereign grace of God through the Jubilee.
This principle is a powerful illustration of God’s redemptive plan. Humanity, through sin, sold itself into bondage and forfeited its inheritance. Yet, through Christ, our Kinsman-Redeemer, all that was lost is restored. Ephesians 1:14 describes the Holy Spirit as “the earnest of our inheritance until the redemption of the purchased possession.” The Jubilee points forward to that ultimate restoration when Christ returns to reclaim creation and establish His Kingdom in righteousness.
3. (Leviticus 25:29–34) The Exception for Land in Walled Cities
And if a man sell a dwelling house in a walled city, then he may redeem it within a whole year after it is sold; within a full year may he redeem it. And if it be not redeemed within the space of a full year, then the house that is in the walled city shall be established for ever to him that bought it throughout his generations: it shall not go out in the jubile. But the houses of the villages which have no wall round about them shall be counted as the fields of the country: they may be redeemed, and they shall go out in the jubile. Notwithstanding the cities of the Levites, and the houses of the cities of their possession, may the Levites redeem at any time. And if a man purchase of the Levites, then the house that was sold, and the city of his possession, shall go out in the year of jubile: for the houses of the cities of the Levites are their possession among the children of Israel. But the field of the suburbs of their cities may not be sold; for it is their perpetual possession.
This passage establishes a specific exception within the broader system of property redemption. It distinguishes between rural land—the agricultural inheritance tied to Israel’s tribes—and urban property located within walled cities. The distinction reflects God’s practical wisdom in governing both the economic and social aspects of life in Israel.
a. “If a man sell a dwelling house in a walled city, then he may redeem it within a whole year after it is sold.”
The law permitted redemption of an urban house for one full year after its sale. However, unlike rural land, if the house was not redeemed within that period, it became the permanent possession of the buyer and was not returned in the Jubilee. This principle recognized the different nature of city property.
In agrarian Israel, the land was not merely residential; it was the foundation of one’s livelihood and family inheritance. Losing farmland meant losing the means to sustain one’s household. But a house in a walled city functioned primarily as a residence, not as an inheritance vital for economic survival. Therefore, its transfer was treated more like a conventional sale.
As Rooker explains, “The reason for this distinction apparently lies in the fact that houses within walled cities fell outside the jurisdiction of family property inheritance and were not critical for the economic survival of the family.” In essence, the Lord designed these regulations to protect those who worked the land for a living while allowing greater flexibility in commerce and trade within urban centers.
The one-year window for redemption also ensured fairness, preventing impulsive or coercive sales from becoming irrevocable, while allowing the buyer stability after a reasonable time.
b. “Then the house that is in the walled city shall be established for ever to him that bought it.”
Unlike agricultural land, urban property was not bound to tribal inheritance laws. A home in a walled city could remain with the buyer indefinitely, passing from generation to generation. This flexibility fostered the growth of towns and cities, which were often centers of trade, governance, and craftsmanship rather than agriculture.
This distinction reveals the balance of divine law: while the rural laws preserved the covenant inheritance, the urban laws encouraged free enterprise within reasonable limits. God’s design for Israel included both preservation of family heritage and allowance for legitimate business transactions.
In these urban transactions, God showed that stewardship looked different depending on context. A farmer’s field was sacred as a divine trust passed down from Joshua’s conquest, while a city home was more transitory. Thus, the land remained tied to God’s covenant promises, while city property reflected personal stewardship under His authority.
c. “But the houses of the villages which have no wall round about them shall be counted as the fields of the country.”
Here, the LORD clarifies that property in unwalled villages was to be treated as agricultural land, not as urban property. Such homes were often adjacent to farmland and functioned as part of the agricultural estate. Therefore, they were redeemable under the same terms as rural land and subject to release in the Jubilee.
This ensured that small agrarian communities retained their God-given inheritance. A farmer who lived in a village without walls remained under the same covenant protection as one who lived on open farmland. The lack of city walls symbolized the agricultural, rather than commercial, character of the settlement.
d. “Notwithstanding the cities of the Levites, and the houses of the cities of their possession, may the Levites redeem at any time.”
The Levites were a unique case. Because they had no tribal territory of their own, God granted them forty-eight cities scattered throughout Israel (Numbers 35:1–8). Their inheritance was not farmland but service in the tabernacle and the cities set apart for their families. Thus, their urban dwellings were considered part of their sacred inheritance and could never be permanently alienated.
If a Levite sold a house, he could redeem it at any time. And if he did not, it would still revert to him in the Jubilee. As verse 33 states, “If a man purchase of the Levites, then the house that was sold, and the city of his possession, shall go out in the year of jubile: for the houses of the cities of the Levites are their possession among the children of Israel.”
This preserved the Levites’ right to their homes and upheld their role as spiritual representatives of the nation. Their land could not be forfeited because their service was perpetual. As the LORD said in Numbers 18:20, “Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part and thine inheritance among the children of Israel.” The Levites’ cities were, therefore, their sacred domain—set apart from the normal economic fluctuations of Israelite life.
e. “But the field of the suburbs of their cities may not be sold.”
The Levites’ surrounding pasturelands (the suburbs) were designated for grazing and communal use, supporting the livestock that sustained their households. These fields were never to be sold, even temporarily, because they were the perpetual possession of the tribe. This preserved the integrity of the Levitical inheritance and ensured that their ministry would always be supported materially.
These instructions demonstrate God’s order and justice. He preserved the covenant inheritance for every tribe while ensuring that His priestly servants—the Levites—retained their rightful provisions. God’s law accounted for every situation, balancing personal freedom with covenant responsibility.
Spiritually, this passage reminds believers that while earthly possessions may pass from hand to hand, what is consecrated to God is eternal. The Levites’ perpetual inheritance pictures the believer’s eternal security in Christ, whose priesthood never ends (Hebrews 7:24–25). What belongs to the LORD cannot be lost, for He sustains it by His own faithfulness.
D. Care of the Poor
1. (Leviticus 25:35–38) Lending to the Poor.
And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee. Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase. I am the LORD your God, which brought you forth out of the land of Egypt, to give you the land of Canaan, and to be your God.
God’s law was deeply compassionate toward the poor and placed great emphasis on mercy, generosity, and brotherly love. The people of Israel were to treat one another not as competitors or creditors, but as family. The heart of this passage is the command to help—not exploit—the poor.
a. “If thy brother be waxen poor.”
This instruction addresses situations where a fellow Israelite fell into poverty or hardship. Instead of profiting from their misfortune, God’s people were commanded to sustain them. The phrase “that he may live with thee” captures the intent: the poor brother was to be lifted up, not pushed further down.
This law reflects the heart of God, who identifies Himself as the defender of the poor. Proverbs 19:17 says, “He that hath pity upon the poor lendeth unto the LORD; and that which he hath given will he pay him again.” God views care for the poor as an act of worship and faith.
b. “Take thou no usury of him, or increase: but fear thy God.”
The term usury here refers to charging interest, particularly when lending to a poor brother. In Israel, lending to the poor was not to be a business transaction but an act of compassion. God strictly forbade taking advantage of those in need.
Adam Clarke defined usury as “unlawful interest for money.” In the ancient world, lending at interest was often predatory, trapping the poor in cycles of debt. God’s law disrupted this injustice by commanding Israel to lend freely, motivated by reverence for God rather than greed.
The seriousness of this command is evident throughout Scripture. The prophet Ezekiel placed the taking of usury among the gravest sins, alongside idolatry, murder, and adultery. Ezekiel 18:13 says, “Hath given forth upon usury, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him.” Likewise, Ezekiel 22:12 condemns those who “hast taken usury and increase, and thou hast greedily gained of thy neighbours by extortion, and hast forgotten me, saith the Lord GOD.”
Nehemiah later rebuked the nobles and rulers of Jerusalem for violating this very principle after the exile, demanding that they restore what they had taken from the poor through interest (Nehemiah 5:1–11).
Jesus echoed the same heart in Luke 6:34–35, saying, “And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great.” This command was not about economics alone but about the nature of godly love and mercy.
c. “I am the LORD your God, which brought you forth out of the land of Egypt.”
God appealed to His own example of redemption. Israel had been slaves in Egypt, utterly dependent upon God’s mercy for deliverance. Having received such compassion, they were now to show it to others.
This pattern of divine generosity sets the standard for human kindness. God freed them, provided for them in the wilderness, and gave them the Promised Land—all as an act of grace. Therefore, they were to imitate His generosity in how they treated one another. As the Apostle John later wrote, “We love him, because he first loved us” (1 John 4:19).
When God said, “to give you the land of Canaan, and to be your God,” He reminded Israel that every blessing they enjoyed came from Him. They were stewards of His provision, not owners of it. This reminder placed moral and spiritual accountability on their economic behavior.
In summary, this law revealed that God’s economy is rooted in mercy. He forbids greed, encourages generosity, and calls His people to reflect His character by caring for those in need.
2. (Leviticus 25:39–46) When a Hebrew Becomes a Slave Because of Debt.
And if thy brother that dwelleth by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant: But as an hired servant, and as a sojourner, he shall be with thee, and shall serve thee unto the year of jubile: And then shall he depart from thee, both he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return. For they are my servants, which I brought forth out of the land of Egypt: they shall not be sold as bondmen. Thou shalt not rule over him with rigour; but shalt fear thy God. Both thy bondmen, and thy bondmaids, which thou shalt have, shall be of the heathen that are round about you; of them shall ye buy bondmen and bondmaids. Moreover of the children of the strangers that do sojourn among you, of them shall ye buy, and of their families that are with you, which they begat in your land: and they shall be your possession. And ye shall take them as an inheritance for your children after you, to inherit them for a possession; they shall be your bondmen for ever: but over your brethren the children of Israel, ye shall not rule one over another with rigour.
This passage provides humane laws regulating debt servitude in Israel. God’s law recognized that poverty might drive a man to sell his labor—or even himself—but the rights and dignity of the poor were to be protected under divine authority.
a. “Thou shalt not compel him to serve as a bondservant.”
In the ancient world, extreme poverty often forced a man to sell himself into slavery to survive. The Mosaic law did not forbid this practice but transformed it into a system of protection and mercy. An Israelite who sold himself for debt was to be treated not as a slave, but as a hired servant and temporary resident.
The difference was profound. Unlike pagan slavery, Israelite servitude was time-limited, humane, and redemptive. The servant’s dignity was preserved, and his release was guaranteed at the Year of Jubilee. This ensured that no Israelite could be permanently enslaved.
Peter-Contesse notes that the Hebrew word translated slave can mean “subordinate” or “one under authority.” It can refer to a minister under a king, an officer under a commander, or a laborer under a master. The idea was service, not ownership.
Historically, slavery was often a matter of life or death. In the ancient world, poverty could easily lead to starvation. For many, voluntary servitude was a means of survival. Though not ideal, it was a merciful alternative to dying of hunger.
b. “He shall serve thee unto the year of jubile.”
An Israelite servant could be released earlier if his debt was paid, but in any case, he and his family would be set free during the Jubilee. This year of restoration prevented permanent bondage and reestablished each family’s inheritance.
The LORD explained, “For they are my servants, which I brought forth out of the land of Egypt.” God reminded Israel that they were once slaves themselves, but now they belonged to Him. Therefore, they could not be treated as property by others. They were the LORD’s possession, redeemed for His service.
As Peter-Contesse notes, the same Hebrew word for servant is used here as in verse 39, emphasizing that Israel belonged to God. Their freedom and identity came from His redemption.
c. “Thou shalt not rule over him with rigour; but shalt fear thy God.”
This command ensured humane treatment of all workers. Israelite masters were forbidden from harsh or oppressive labor practices. They were to remember that God Himself was watching, and the fear of the LORD was to govern how they exercised authority.
Clarke insightfully observed, “Labour beyond the person’s strength, or labour too long continued, or in unhealthy or uncomfortable places and circumstances, or without sufficient food, etc., is labour exacted with rigour, and consequently inhuman; and this law is made, not for the Mosaic dispensation and the Jewish people, but for every dispensation and for every people under heaven.” This shows the timeless moral principle: authority must never become cruelty.
d. “Both thy bondmen, and thy bondmaids… shall be of the heathen that are round about you.”
Foreigners, however, did not enjoy the same rights as Israelite servants. Slaves from surrounding nations could be held permanently, though they were still to be treated justly and humanely (see Exodus 20:8–11).
Importantly, Scripture condemns the kidnapping and forced enslavement that characterized most forms of slavery throughout history. Exodus 21:16 declares, “And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.” Likewise, the prophet Amos rebuked Tyre for violating covenant brotherhood through slave trading (Amos 1:9–10).
Thus, biblical servitude differed sharply from the brutal systems of slavery seen in later centuries. In Israel, servitude was voluntary or judicial (as repayment for debt or crime), not coercive. Foreigners could become lifelong servants, but kidnapping and exploitation were strictly forbidden.
The Mosaic system reflected God’s mercy within a fallen world. It protected the vulnerable, restrained cruelty, and pointed forward to the ultimate redemption found in Christ, who came to set men free from sin’s bondage. As Jesus declared in John 8:36, “If the Son therefore shall make you free, ye shall be free indeed.”
3. (Leviticus 25:47–55) Redeeming a Hebrew Slave from a Foreigner
And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger’s family: After that he is sold he may be redeemed again; one of his brethren may redeem him: Either his uncle, or his uncle’s son, may redeem him, or any that is nigh of kin unto him of his family may redeem him; or if he be able, he may redeem himself. And he shall reckon with him that bought him from the year that he was sold to him unto the year of jubile: and the price of his sale shall be according unto the number of years, according to the time of an hired servant shall it be with him. If there be yet many years behind, according unto them he shall give again the price of his redemption out of the money that he was bought for. And if there remain but few years unto the year of jubile, then he shall count with him, and according unto his years shall he give him again the price of his redemption. And as a yearly hired servant shall he be with him: and the other shall not rule with rigour over him in thy sight. And if he be not redeemed in these years, then he shall go out in the year of jubile, both he, and his children with him. For unto me the children of Israel are servants; they are my servants whom I brought forth out of the land of Egypt: I am the LORD your God.
This final section of Leviticus 25 provides laws for the redemption of a Hebrew who had sold himself into servitude to a foreigner. The LORD ensured that even in such dire circumstances, His people would never lose their identity as His covenant servants. The law guarded against permanent bondage and upheld the dignity and hope of every Israelite.
a. “Sells himself to the stranger or sojourner.”
This scenario depicts the lowest point of poverty—when an Israelite was forced to sell himself to a wealthy foreigner living in the land. Such a foreigner was called a sojourner (a resident alien) or stranger (a non-Israelite living among the people). This situation was especially dangerous because the foreigner was not bound by Israel’s covenant law and might be tempted to exploit the Hebrew’s labor.
God therefore intervened through legislation to protect His people. Even when an Israelite sold himself to a foreigner, he was never beyond redemption. The LORD established a clear and fair system to calculate his release price and mandated that he be treated humanely, not ruled over “with rigor.”
This showed that Israel’s laws applied even when outsiders were involved. The dignity of God’s people was to be respected by all who lived in the land.
b. “After that he is sold he may be redeemed again.”
The principle of redemption extended even into this extreme case. As in the redemption of property (verses 24–28), a goel—a kinsman-redeemer—could intervene to buy back the person’s freedom. If the poor man later gained enough resources, he could redeem himself. The price of redemption was carefully regulated by the number of years remaining until the next Jubilee.
This ensured justice for both the master and the servant. If many years remained, the redemption price was high, reflecting the value of the labor to be lost. If only a few years remained, the price was lower. The law preserved economic fairness while never losing sight of compassion and restoration.
The instructions mirror the same spirit seen earlier in Leviticus 25:25, where land could be redeemed according to its time remaining until the Jubilee. The LORD applied the same redemptive logic to people as to property—showing that He valued His people above possessions.
The Book of Ruth again illustrates this principle in action. Boaz acted as a kinsman-redeemer (goel), buying back both land and family legacy, ensuring the restoration of Naomi and Ruth. The redemption of people and land was inseparable, symbolizing the LORD’s holistic care for His covenant community.
c. “He shall not rule with rigor over him in thy sight.”
The foreign master was bound by Israelite oversight to treat the Hebrew servant justly. The phrase “in thy sight” implies that the Israelite community had a responsibility to watch over the fair treatment of their brethren. This was not merely a personal arrangement but a matter of covenant accountability.
This law revealed God’s heart for justice and the humane treatment of all workers. Even when a man was poor and indebted, he was still to be treated as an image-bearer of God, not as property. The principle of “not ruling with rigor” extended throughout Scripture, showing God’s concern for the oppressed. In Exodus 1:13–14, Pharaoh’s “rigor” over the Israelites is condemned as cruel oppression. In contrast, the LORD’s covenant required compassion and restraint.
d. “And if he be not redeemed in these years, then he shall go out in the year of jubile.”
If no relative could redeem the man and he lacked the means to purchase his freedom, the Jubilee year guaranteed his release. The Jubilee functioned as the ultimate safeguard against perpetual slavery, reaffirming that God’s people could never belong to anyone but Him.
This command once again demonstrated God’s faithfulness to His covenant promises. Regardless of how desperate a person’s situation became, the LORD had built deliverance into His system of law. Every fifty years, all debts, servitude, and lost inheritances were wiped away. God Himself ensured that freedom and restoration were never beyond reach.
e. “For unto me the children of Israel are servants.”
This closing declaration is both theological and covenantal. God reminded Israel that they were His servants—set apart, redeemed, and owned by Him alone. Their identity was not defined by poverty, wealth, or social status but by their relationship to the LORD.
This truth hearkens back to Exodus 20:2, “I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.” Having been redeemed from Egyptian slavery, the Israelites could never again be permanent slaves to men. The LORD who bought them demanded their exclusive allegiance and ultimate freedom.
This concept finds its spiritual fulfillment in Christ. The believer is redeemed from the bondage of sin by the blood of Jesus and made a servant of righteousness. Romans 6:22 declares, “But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.” Likewise, 1 Corinthians 6:19–20 reminds us, “Ye are not your own, for ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.”
Just as Israel’s redemption was grounded in God’s covenant mercy, so the believer’s redemption is rooted in Christ’s finished work. Every Hebrew slave freed in the Jubilee foreshadowed the greater spiritual liberty purchased at Calvary. The final line, “I am the LORD your God,” echoes as a divine seal upon every command—a reminder that redemption, freedom, and ownership belong to Him alone.
