If you make a sale to your neighbor or a purchase from him, you must not take advantage of each other. If you make a saleThe phrase "If you make a sale" introduces the concept of commerce and trade among the Israelites. The Hebrew root for "sale" is מָכַר (makar), which implies a transaction or exchange. In the ancient Near Eastern context, trade was a vital part of daily life, and the Israelites were no exception. This phrase sets the stage for ethical business practices, emphasizing that even in commerce, one's actions should reflect God's righteousness and justice. to your neighbor The term "neighbor" in Hebrew is רֵעַ (rea), which can mean a friend, companion, or fellow citizen. This word underscores the communal nature of Israelite society, where relationships were built on mutual respect and care. The use of "neighbor" highlights the importance of maintaining integrity and fairness in dealings with those within one's community, reflecting the broader biblical principle of loving one's neighbor as oneself (Leviticus 19:18). or buy from your neighbor This phrase complements the previous one, covering both sides of a transaction—selling and buying. The Hebrew word for "buy" is קָנָה (qanah), which means to acquire or purchase. The inclusion of both buying and selling indicates that ethical standards apply universally in commerce, regardless of one's role in the transaction. It calls for a balanced and fair approach, ensuring that neither party is disadvantaged. you must not take advantage The command "you must not take advantage" is a direct prohibition against exploitation. The Hebrew verb עָשַׁק (ashaq) means to oppress or exploit. This directive is rooted in the character of God, who is just and compassionate. It serves as a reminder that God's people are to reflect His nature in their interactions, ensuring that business practices do not harm or exploit others, especially the vulnerable. of one another The phrase "of one another" reinforces the mutual responsibility within the community. It implies a reciprocal relationship where each person is accountable to the other. This concept is foundational in the covenant community of Israel, where social justice and equity are paramount. It calls believers to a higher standard of conduct, where the well-being of others is prioritized, reflecting the love and justice of God in every aspect of life. Persons / Places / Events 1. IsraelitesThe primary audience of Leviticus, the Israelites were God's chosen people, receiving the Law through Moses. 2. MosesThe prophet and leader who received the Law from God and communicated it to the Israelites. 3. Promised LandThe land of Canaan, which God promised to the descendants of Abraham, Isaac, and Jacob, where these laws were to be practiced. 4. Jubilee YearA significant event in Israel's calendar occurring every 50 years, emphasizing restoration and fairness in economic dealings. 5. NeighborRefers to fellow Israelites, highlighting the community aspect of the law and the importance of fair dealings among God's people. Teaching Points Fairness in TransactionsAs believers, we are called to conduct our business dealings with integrity and fairness, reflecting God's justice and righteousness. Community ResponsibilityThe command to not take advantage of one another emphasizes the importance of community and mutual respect among God's people. Economic JusticeGod's laws promote economic justice, ensuring that wealth and resources are not concentrated in the hands of a few but are distributed fairly. Reflection of God's CharacterOur actions in business and personal dealings should reflect God's character, who is just and fair in all His ways. Practical Love for NeighborLoving our neighbor involves practical actions, including fair and honest dealings, which demonstrate our love and respect for them. Bible Study Questions 1. How does the principle of fairness in Leviticus 25:14 apply to modern business practices? 2. In what ways can we ensure that we are not taking advantage of others in our daily interactions? 3. How does the concept of the Jubilee Year inform our understanding of economic justice today? 4. What are some practical steps we can take to reflect God's character in our financial dealings? 5. How can the teachings of Jesus in the New Testament enhance our understanding of loving our neighbor in the context of Leviticus 25:14? Connections to Other Scriptures Exodus 22:21-27This passage emphasizes fair treatment and justice in dealings with others, especially the vulnerable, reinforcing the principle of not taking advantage of others. Deuteronomy 24:14-15These verses instruct fair treatment of workers, ensuring they are paid promptly, which aligns with the principle of fairness in transactions. Proverbs 11:1This verse speaks against dishonest scales, promoting honesty and integrity in business, similar to the command in Leviticus 25:14. Matthew 7:12Known as the Golden Rule, it encourages treating others as one would like to be treated, which underpins the command not to take advantage of others. James 5:1-6This passage warns against the exploitation of workers and the accumulation of wealth at the expense of others, echoing the principles of fairness and justice. The Sabbatic Year | J.A. Macdonald | Leviticus 25:1-7, 18-22 | 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 | J.A. Macdonald | Leviticus 25:8-17 | The Year of Jubilee | R.A. Redford | Leviticus 25:8-34 | 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 |
People Israelites, Levites, MosesPlaces Canaan, Egypt, Mount SinaiTopics Advantage, Anything, Aught, Business, Buy, Buyest, Countrymen, Fellow, Friend, Friend's, Goods, Money, Moreover, Neighbor, Neighbor's, Neighbour, Neighbour's, Oppress, Ought, Overreach, Sale, Sell, Sellest, Trading, WrongDictionary of Bible Themes Leviticus 25:14 5242 buying and selling 5587 trade Leviticus 25:14-17 8337 reverence, and behaviour 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 25:14 NIVLeviticus 25:14 NLTLeviticus 25:14 ESVLeviticus 25:14 NASBLeviticus 25:14 KJV
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