Leviticus 25:14
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 sale
The 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. Israelites
The primary audience of Leviticus, the Israelites were God's chosen people, receiving the Law through Moses.

2. Moses
The prophet and leader who received the Law from God and communicated it to the Israelites.

3. Promised Land
The land of Canaan, which God promised to the descendants of Abraham, Isaac, and Jacob, where these laws were to be practiced.

4. Jubilee Year
A significant event in Israel's calendar occurring every 50 years, emphasizing restoration and fairness in economic dealings.

5. Neighbor
Refers to fellow Israelites, highlighting the community aspect of the law and the importance of fair dealings among God's people.
Teaching Points
Fairness in Transactions
As believers, we are called to conduct our business dealings with integrity and fairness, reflecting God's justice and righteousness.

Community Responsibility
The command to not take advantage of one another emphasizes the importance of community and mutual respect among God's people.

Economic Justice
God'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 Character
Our actions in business and personal dealings should reflect God's character, who is just and fair in all His ways.

Practical Love for Neighbor
Loving 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 22:21-27
This passage emphasizes fair treatment and justice in dealings with others, especially the vulnerable, reinforcing the principle of not taking advantage of others.

Deuteronomy 24:14-15
These verses instruct fair treatment of workers, ensuring they are paid promptly, which aligns with the principle of fairness in transactions.

Proverbs 11:1
This verse speaks against dishonest scales, promoting honesty and integrity in business, similar to the command in Leviticus 25:14.

Matthew 7:12
Known 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 5:1-6
This 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 YearJ.A. Macdonald Leviticus 25:1-7, 18-22
A Sabbath of Rest unto the LandW. H. Jellie.Leviticus 25:2-55
Deliverance from SinHoward James.Leviticus 25:2-55
Freedom Through ChristT. De Witt Talmage.Leviticus 25:2-55
Jubilee GladnessJ. Cairns.Leviticus 25:2-55
Land Laws Among Other NationsM. M. Kalisch, Ph. D.Leviticus 25:2-55
Land TenureT. T. Munger.Leviticus 25:2-55
Laws of Trade-WagesHom. ReviewLeviticus 25:2-55
Lessons from the Sabbatical YearF. W. Brown.Leviticus 25:2-55
Liberty Through ChristRichard Newton, D. D.Leviticus 25:2-55
Man Need not Despair of -ProvidenceBp. Babington.Leviticus 25:2-55
Practical Reliance Upon GodIndian Witness.Leviticus 25:2-55
Released from DebtChristian AgeLeviticus 25:2-55
Results of Jubilee YearT. Guthrie, D. D.Leviticus 25:2-55
Sojourners with GodHomilistLeviticus 25:2-55
The Hebrew System of Land TenureR. Reid.Leviticus 25:2-55
The Joyful SoundC. S. Robinson, D. D.Leviticus 25:2-55
The JubileeHomilistLeviticus 25:2-55
The JubileeHomilistLeviticus 25:2-55
The Jubilee a Type of the GospelWm. Sleigh.Leviticus 25:2-55
The Jubilee Year: its Fourfold SignificanceW. H. Jellie.Leviticus 25:2-55
The Oppressor Rebuked and the Oppression RemovedC. F. S. Money, M. A.Leviticus 25:2-55
The Purpose of the Sabbatical YearM. M. Kalisch, Ph. D.Leviticus 25:2-55
The Resemblance Between the Year of Jubilee and the GospelT. B. Baker.Leviticus 25:2-55
The Sabbath of the FieldsH. Macmillan, D. D.Leviticus 25:2-55
The Sabbatic Year and JubileeJ. A. Seiss, D. D.Leviticus 25:2-55
The Sinner's Chains are Self ForgedPreacher's Lantern.Leviticus 25:2-55
The Year of JubileeA. G. Brown.Leviticus 25:2-55
The Year of JubileeA. H. Currier.Leviticus 25:2-55
The Year of JubileeWalter Roberts, M. A.Leviticus 25:2-55
The Year of JubileeD. C. Hughes, M. A.Leviticus 25:2-55
The Year of JubileeT. Binney.Leviticus 25:2-55
The Year SabbathDr. Ide.Leviticus 25:2-55
What Shall We Eat the Seventh Year?A. G. Brown.Leviticus 25:2-55
The JubileeJ.A. Macdonald Leviticus 25:8-17
The Year of JubileeR.A. Redford Leviticus 25:8-34
The JubileeR.M. Edgar Leviticus 25:8-55
Year of JubileeW. Clarkson Leviticus 25:8-55
Year of Jubilee: Ii. the World's RedemptionW. Clarkson Leviticus 25:8-55
Year of Jubilee: Iii. the Blessed KingdomW. Clarkson Leviticus 25:8-55
People
Israelites, Levites, Moses
Places
Canaan, Egypt, Mount Sinai
Topics
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, Wrong
Dictionary 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 Scripture

God'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

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