◄ Leviticus 25:17 ►
Do not take advantage of each other, but fear your God; for I am the LORD your God.
Study Bible
Do not take advantage
The Hebrew root for "take advantage" is "yanah," which means to oppress or exploit. In the context of Leviticus, this command is part of the larger Jubilee laws, which emphasize economic justice and social equity. The Israelites were reminded not to exploit their fellow countrymen, especially during times of financial difficulty. This principle underscores the importance of treating others with fairness and integrity, reflecting God's justice and compassion.

of one another
This phrase emphasizes the communal aspect of the command. The Israelites were a covenant community, bound together by their relationship with God. The phrase "of one another" highlights the mutual responsibility they had to ensure that no one was mistreated or taken advantage of. It serves as a reminder that in God's community, each person is valued and should be treated with dignity and respect.

but fear your God
The Hebrew word for "fear" is "yare," which can mean to be afraid, but more often in the biblical context, it refers to a deep reverence and awe for God. This reverence is the foundation for ethical behavior. The fear of God is a central theme in the Old Testament, serving as a guiding principle for living a life that honors Him. It is a call to recognize God's authority and to live in a way that reflects His holiness and righteousness.

for I am the LORD
The phrase "I am the LORD" is a powerful declaration of God's identity and authority. The Hebrew name for God here is "Yahweh," which is often translated as "LORD" in English Bibles. This name signifies God's eternal, self-existent nature and His covenant relationship with Israel. By invoking His name, God reminds the Israelites of His sovereignty and the covenantal obligations they have to Him and to each other.

your God
The personal pronoun "your" emphasizes the intimate relationship between God and His people. It is a reminder that God is not a distant deity, but a personal God who is actively involved in the lives of His people. This relationship is the basis for the ethical commands given in Leviticus. As their God, He calls them to reflect His character in their interactions with one another, ensuring that their community is marked by justice, mercy, and love.

Persons / Places / Events
1. The Israelites
The primary audience of the book of Leviticus, the Israelites were God's chosen people, receiving the Law through Moses.

2. Moses
The prophet and leader who delivered God's laws to the Israelites, including the instructions in Leviticus.

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

4. The Year of Jubilee
A significant event in Israelite society, occurring every 50 years, where debts were forgiven, and land was returned to original owners, emphasizing economic and social justice.

5. God (Yahweh)
The ultimate authority and lawgiver, whose character and holiness are reflected in the laws given to His people.
Teaching Points
Fear of God as a Foundation for Justice
The command to "fear your God" underscores that reverence for God should guide our interactions with others, ensuring fairness and justice.

Economic Justice and Integrity
The prohibition against taking advantage of others calls for integrity in business and economic dealings, reflecting God's concern for justice.

Community and Accountability
The instruction to not take advantage of one another highlights the importance of community accountability and mutual respect among God's people.

God's Ownership and Provision
Recognizing that God is the ultimate owner of all things should lead to a generous and fair approach to resources and relationships.

Holiness in Relationships
As God is holy, His people are called to reflect His character in their relationships, ensuring they are marked by fairness and respect.
Bible Study Questions
1. How does the command in Leviticus 25:17 to "fear your God" influence our daily interactions and business practices?

2. In what ways can we apply the principle of not taking advantage of others in our modern economic systems?

3. How does the concept of the Year of Jubilee inform our understanding of economic justice and forgiveness today?

4. What are some practical steps we can take to ensure we are treating others fairly and justly in our communities?

5. How do the teachings in Leviticus 25:17 connect with Jesus' teachings on loving our neighbor and seeking justice in the New Testament?
Connections to Other Scriptures
Exodus 22:21-24
This passage emphasizes the importance of not oppressing or taking advantage of others, particularly the vulnerable, reflecting God's concern for justice and compassion.

Deuteronomy 24:14-15
These verses instruct the Israelites not to oppress hired workers, highlighting the broader biblical principle of fair treatment and justice.

Proverbs 22:22-23
These proverbs warn against exploiting the poor, reinforcing the theme of justice and God's defense of the oppressed.

James 5:1-6
In the New Testament, James warns the rich against exploiting workers, echoing the Old Testament's call for justice and fair treatment.
Sermons
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
Afraid, Fear, Hast, Oppress, Wrong
Dictionary of Bible Themes
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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