If your brother be waxen poor, and has 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.
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EXPOSITORY (ENGLISH BIBLE)If thy brother be waxen poor, and hath sold . . . —As poverty is the only reason which the Law here supposes might lead one to part with his field, the authorities during the second Temple concluded, and hence enacted, that it is not allowable for any one to sell his patrimony on speculation. This will account for the horror which Naboth expressed to Ahab of selling his patrimony: “The Lord forbid it me that I should give the inheritance of my fathers to thee” (1Kings 21:3).
And if any of his kin come to redeem it, then shall he redeem.—Better, then his nearest kinsman shall come and redeem. If he has thus been compelled by pressure of poverty to sell part of his land, then it is the duty of the nearest relation, or, as the original literally denotes, “the redeemer that is nearest to him,” to redeem the property which his impoverished relative has been obliged to sell. The expression “redeemer” is applied in Hebrew to one who, by virtue of being the nearest of kin, had not only to redeem the patrimony of the family, but to marry the childless widow of his brother (Ruth 3:13), and avenge the blood of his relative (Numbers 35:19-28; Deuteronomy 19:6-12).1 Kings 21:3. Some of his possession, to wit, in the fields, but not in cities, Leviticus 25:29.
If any of his kin come to redeem it; or, if the redeemer come, being near akin to him, to whom the right of redemption belonged, Ruth 3:2,9,12 Jer 32:7, who in this act was an eminent type of Christ, who was made near akin to us by taking our flesh, that he might perform the work of redemption for us.
and hath sold away some of his possession; not all of it, as Jarchi remarks; for the way of the earth or custom of the world teaches, that a man should reserve a field (or a part) for himself:
and if any of his kin come to redeem it; come to the buyer and propose to redeem it, by giving what it was sold for, or in proportion to the time he had enjoyed it:
then shall he redeem that which his brother sold; nor was it in the power of the purchaser to hinder him, or at his option whether he would suffer him to redeem it or not: such an one was an emblem of our "goel", our near kinsman and Redeemer the Lord Jesus Christ, who came in our nature into this world to redeem us, and put us into the possession of the heavenly inheritance; nor was it in the power of any to hinder his performance of it, for he is the mighty God, the Lord of Hosts is his name.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.
EXEGETICAL (ORIGINAL LANGUAGES)25. be waxen poor] The original verb is almost confined to this ch., the one exception being Leviticus 27:8 (‘be poorer’).
his kinsman that is next unto him] Cp. the more explicit statement in Leviticus 25:48 f. For the important term Gô’çl, here rendered ‘kinsman,’ lit. vindicator, cp. Jeremiah 32:8 ff.; Ruth 4:1 ff., and Art. Goel in HDB.Verses 25-28. - The right of redemption of land sold continued always alive, and might be exercised by the original owner or his kinsman. If not exercised, the owner returned into his possession at any rate in the jubilee year. If a man had to sell his land, he was bound to offer it to his nearest kinsman first (see Jeremiah 32:7, 8). Leviticus 25:18-22 fit on exceedingly well to what precedes.
(Note: To prove that this verse is an interpolation made by the Jehovist into the Elohistic writings, Knobel is obliged to resort to two groundless assumptions: viz., (1) to regard Leviticus 25:23 and Leviticus 25:24, which belong to what follows (Leviticus 25:25.) and lay down the general rule respecting the possession and redemption of land, as belonging to what precedes and connected with Leviticus 25:14-17; and (2) to explain Leviticus 25:18-22 in the most arbitrary manner, as a supplementary clause relating to the sabbatical year, whereas the promise that the sixth year should yield produce enough for three years (Leviticus 25:21, Leviticus 25:22) shows as clearly as possible that they treat of the year of jubilee together with the seventh sabbatical year which preceded it, and in Leviticus 25:20 the seventh year is mentioned simply as the beginning of the two years' Sabbath which the land was to keep without either sowing or reaping.)
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