either his uncle or cousin or any close relative from his clan may redeem him. Or if he prospers, he may redeem himself. or his uncle or cousin may redeem himThe Hebrew word for "redeem" is "גָּאַל" (ga'al), which carries the connotation of a kinsman-redeemer. This concept is deeply rooted in the cultural and legal practices of ancient Israel, where family ties were paramount. The kinsman-redeemer had the responsibility to restore the rights of a relative in distress, reflecting God's redemptive nature. The mention of "uncle or cousin" emphasizes the extended family network's role in maintaining social and economic stability, highlighting the importance of community and familial responsibility in God's covenant people. or any close relative from his clan may redeem him The term "close relative" broadens the scope of potential redeemers, ensuring that the individual in need is not left without hope. The Hebrew word for "clan" is "מִשְׁפָּחָה" (mishpachah), which refers to a larger family unit or tribe. This reflects the communal nature of Israelite society, where the welfare of one member was the concern of the entire clan. It underscores the biblical principle of mutual aid and support within the body of believers, a principle that resonates with the New Testament teachings on the church as a family. Or if he prospers, he may redeem himself The possibility for self-redemption is a testament to personal responsibility and the dignity of the individual. The Hebrew word for "prospers" is "יָדַע" (yada), which can mean to know or to have the means. This implies that through God's blessing and personal effort, an individual can regain their freedom and status. It serves as a reminder of the transformative power of God's grace and the potential for restoration and renewal in one's life. This phrase encourages believers to trust in God's provision and to strive for personal growth and improvement, knowing that redemption is always within reach through divine assistance. Persons / Places / Events 1. Uncle or CousinThese family members are mentioned as potential redeemers, highlighting the importance of family responsibility and kinship in ancient Israelite society. 2. Close RelativeThis term broadens the scope of who can act as a redeemer, emphasizing the communal and familial obligations within the clan. 3. The Redeemed IndividualThis person is in a situation of servitude or debt, and the passage outlines the means by which they can be freed. 4. The ClanRepresents the extended family unit in Israel, which plays a crucial role in social and economic support systems. 5. RedemptionA key event or process in this context, involving the liberation of an individual from debt or servitude through the intervention of a family member or personal prosperity. Teaching Points The Role of Family in RedemptionThe passage underscores the responsibility of family members to support and redeem one another, reflecting God's design for community and mutual aid. Personal Responsibility and ProsperityThe provision for self-redemption highlights the importance of personal responsibility and the potential for individuals to improve their circumstances through diligence and God's blessing. Spiritual RedemptionThis physical redemption serves as a foreshadowing of the spiritual redemption offered through Christ, encouraging believers to reflect on their own redemption from sin. Community Support SystemsThe text encourages the development of strong community support systems, where members actively seek the welfare of one another, mirroring the biblical model. God's Provision and SovereigntyThe ability to redeem oneself or be redeemed by a family member is ultimately a reflection of God's provision and sovereignty in the lives of His people. Bible Study Questions 1. How does the concept of a kinsman-redeemer in Leviticus 25:49 reflect God's design for family and community support? 2. In what ways can we apply the principle of redemption in our own families and communities today? 3. How does the provision for self-redemption in this verse encourage personal responsibility and reliance on God's provision? 4. What parallels can we draw between the redemption described in Leviticus 25:49 and the spiritual redemption offered through Jesus Christ? 5. How can we, as a church community, create systems of support that reflect the biblical model of redemption and mutual aid? Connections to Other Scriptures Ruth 4The concept of a kinsman-redeemer is exemplified in the account of Boaz and Ruth, where Boaz acts to redeem Ruth and Naomi's family line. Galatians 4:4-5Paul speaks of Christ as our redeemer, drawing a parallel to the concept of redemption in Leviticus, where Christ redeems us from the bondage of sin. Isaiah 43:1God declares Himself as the redeemer of Israel, reinforcing the theme of divine redemption that mirrors the familial redemption in Leviticus. A Sabbath of Rest unto the Land | W. H. Jellie. | Leviticus 25:2-55 | Deliverance from Sin | Howard James. | Leviticus 25:2-55 | Freedom Through Christ | T. De Witt Talmage. | Leviticus 25:2-55 | Jubilee Gladness | J. Cairns. | Leviticus 25:2-55 | Land Laws Among Other Nations | M. M. Kalisch, Ph. D. | Leviticus 25:2-55 | Land Tenure | T. T. Munger. | Leviticus 25:2-55 | Laws of Trade-Wages | Hom. Review | Leviticus 25:2-55 | Lessons from the Sabbatical Year | F. W. Brown. | Leviticus 25:2-55 | Liberty Through Christ | Richard Newton, D. D. | Leviticus 25:2-55 | Man Need not Despair of -Providence | Bp. Babington. | Leviticus 25:2-55 | Practical Reliance Upon God | Indian Witness. | Leviticus 25:2-55 | Released from Debt | Christian Age | Leviticus 25:2-55 | Results of Jubilee Year | T. Guthrie, D. D. | Leviticus 25:2-55 | Sojourners with God | Homilist | Leviticus 25:2-55 | The Hebrew System of Land Tenure | R. Reid. | Leviticus 25:2-55 | The Joyful Sound | C. S. Robinson, D. D. | Leviticus 25:2-55 | The Jubilee | Homilist | Leviticus 25:2-55 | The Jubilee | Homilist | Leviticus 25:2-55 | The Jubilee a Type of the Gospel | Wm. Sleigh. | Leviticus 25:2-55 | The Jubilee Year: its Fourfold Significance | W. H. Jellie. | Leviticus 25:2-55 | The Oppressor Rebuked and the Oppression Removed | C. F. S. Money, M. A. | Leviticus 25:2-55 | The Purpose of the Sabbatical Year | M. M. Kalisch, Ph. D. | Leviticus 25:2-55 | The Resemblance Between the Year of Jubilee and the Gospel | T. B. Baker. | Leviticus 25:2-55 | The Sabbath of the Fields | H. Macmillan, D. D. | Leviticus 25:2-55 | The Sabbatic Year and Jubilee | J. A. Seiss, D. D. | Leviticus 25:2-55 | The Sinner's Chains are Self Forged | Preacher's Lantern. | Leviticus 25:2-55 | The Year of Jubilee | A. G. Brown. | Leviticus 25:2-55 | The Year of Jubilee | A. H. Currier. | Leviticus 25:2-55 | The Year of Jubilee | Walter Roberts, M. A. | Leviticus 25:2-55 | The Year of Jubilee | D. C. Hughes, M. A. | Leviticus 25:2-55 | The Year of Jubilee | T. Binney. | Leviticus 25:2-55 | The Year Sabbath | Dr. Ide. | Leviticus 25:2-55 | What Shall We Eat the Seventh Year? | A. G. Brown. | Leviticus 25:2-55 | The Jubilee | R.M. Edgar | Leviticus 25:8-55 | Year of Jubilee | W. Clarkson | Leviticus 25:8-55 | Year of Jubilee: Ii. the World's Redemption | W. Clarkson | Leviticus 25:8-55 | Year of Jubilee: Iii. the Blessed Kingdom | W. Clarkson | Leviticus 25:8-55 | Justice and Mercy | J.A. Macdonald | Leviticus 25:35-55 | The Law of Personal Servitude | R.A. Redford | Leviticus 25:35-55 | Slavery | | Leviticus 25:39-55 |
People Israelites, Levites, MosesPlaces Canaan, Egypt, Mount SinaiTopics Able, Attained, Belonging, Blood, Brother, Clan, Close, Cousin, Either, Family, Father's, Flesh, Free, Gets, Grown, Grows, Kin, Kinsman, Money, Nigh, Prospers, Redeem, Redeemed, Relation, Relations, Relative, Relatives, Rich, Sufficient, Uncle, Uncle's, Waxed, WaxenDictionary of Bible Themes Leviticus 25:49 8242 ethics, personal Leviticus 25:39-55 5378 law, OT 7447 slavery, in OT 8343 servanthood, in society Leviticus 25:47-49 5671 clan Leviticus 25:47-55 5504 rights 6714 ransom Library Sojourners with God 'The land shall not be sold for ever: for the land is Mine; for ye are strangers and sojourners with Me.' --LEV. xxv. 23. The singular institution of the Jubilee year had more than one purpose. As a social and economical arrangement it tended to prevent the extremes of wealth and poverty. Every fiftieth year the land was to revert to its original owners, the lineal descendants of those who had 'come in with the conqueror,' Joshua. Debts were to be remitted, slaves emancipated, and so the mountains … Alexander Maclaren—Expositions of Holy ScriptureGod's Slaves 'For they are My servants, which I brought forth out of the land of Egypt; they shall not be sold as bondmen.' --LEV. xxv. 42. This is the basis of the Mosaic legislation as to slavery. It did not suppress but regulated that accursed system. Certainly Hebrew slavery was a very different thing from that of other nations. In the first place, no Jew was to be a slave. To that broad principle there were exceptions, such as the case of the man who voluntarily gave himself up to his creditor. But even … Alexander Maclaren—Expositions of Holy Scripture The Kinsman Redeemer 'After that he is sold he may be redeemed again; one of his brethren may redeem him.'--LEV. xxv. 48. There are several of the institutions and precepts of the Mosaic legislation which, though not prophetic, nor typical, have yet remarkable correspondences with lofty Christian truth. They may be used as symbols, if only we remember that we are diverting them from their original purpose. How singularly these words lend themselves to the statement of the very central truths of Christianity--a slavery … Alexander Maclaren—Expositions of Holy Scripture Boniface viii Ad 1294-1303. PART I In Celestine's place was chosen Benedict Gaetani, who, although even older than the worn-out and doting late pope, was still full of strength, both in body and in mind. Benedict (who took the name of Boniface VIII) is said to have been very learned, especially in matters at law; but his pride and ambition led him into attempts which ended in his own ruin, and did serious harm to the papacy. In the year 1300 Boniface set on foot what was called the Jubilee. You will remember the Jubilee which … J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation The Kinsman-Redeemer 'Their Redeemer is strong; the Lord of Hosts is His name: He shall thoroughly plead their cause.'--JER. l. 34. Among the remarkable provisions of the Mosaic law there were some very peculiar ones affecting the next-of-kin. The nearest living blood relation to a man had certain obligations and offices to discharge, under certain contingencies, in respect of which he received a special name; which is sometimes translated in the Old Testament 'Redeemer,' and sometimes 'Avenger' of blood. What the etymological … Alexander Maclaren—Expositions of Holy Scripture The Day of Atonement Now, I shall invite your attention to the ceremonies of this solemn day, taking the different parts in detail. First, we shall consider the person who made the atonement; secondly, the sacrifice whereby the atonement was typically made; thirdly, the effects of the atonement; and fourthly, our behaviour on the recollection of the atonement, as well set forth by the conduct prescribed to the Israelites on that day. I. First, THE PERSON WHO WAS TO MAKE THE ATONEMENT. And at the outset, we remark that … Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856 Appeal to the Christian Women of the South BY A.E. GRIMKE. "Then Mordecai commanded to answer Esther, Think not within thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place: but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this. And Esther bade them return Mordecai this answer:--and so will I go in unto the king, … Angelina Emily Grimke—An Appeal to the Christian Women of the South Sin and Forgiveness Between Brethren. (Autumn, a.d. 29.) ^A Matt. XVIII. 15-35. ^a 15 And if thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. [Having warned against giving offense, Jesus now shows how to act when offense is received. The fault is to be pointed out to the offender, but for the purpose of gaining him--not from a desire to humiliate him. The offended is to seek the offender, and the offender is likewise to seek the offended (Matt. xv. 23, 24), … J. W. McGarvey—The Four-Fold Gospel Commerce The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply … Alfred Edersheim—Sketches of Jewish Social Life "And the Redeemer Shall Come unto Zion, and unto them that Turn," Isaiah lix. 20.--"And the Redeemer shall come unto Zion, and unto them that turn," &c. Doctrines, as things, have their seasons and times. Every thing is beautiful in its season. So there is no word of truth, but it hath a season and time in which it is beautiful. And indeed that is a great part of wisdom, to bring forth everything in its season, to discern when and where, and to whom it is pertinent and edifying, to speak such and such truths. But there is one doctrine that is never out of season, … Hugh Binning—The Works of the Rev. Hugh Binning The Eighth Commandment Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes … Thomas Watson—The Ten Commandments Baptism Go ye, therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them,' &c. Matt 28: 19. I. The way whereby Christ communicates to us the benefits of redemptions, is, in the use of the sacraments. What are the sacraments in general? They are visible signs of invisible grace. Is not the word of God sufficient to salvation? What need then is there of sacraments? We must not be wise above what is written. It is God's will that his church … Thomas Watson—The Ten Commandments Leviticus The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive … John Edgar McFadyen—Introduction to the Old Testament Links Leviticus 25:49 NIVLeviticus 25:49 NLTLeviticus 25:49 ESVLeviticus 25:49 NASBLeviticus 25:49 KJV
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