Leviticus 25:26
Or if a man has no one to redeem it for him, but he prospers and acquires enough to redeem his land,
Or if a man has no one to redeem it
In the context of ancient Israel, the concept of redemption was deeply rooted in the social and familial structures. The Hebrew word for "redeem" is "ga'al," which implies a kinsman-redeemer, a close relative who would step in to restore the property or person to their rightful place. This reflects God's provision for community and family support, ensuring that no one is left without hope or help. The absence of a redeemer highlights the vulnerability of individuals who might find themselves without immediate family support, yet it also sets the stage for divine intervention and personal responsibility.

but he himself prospers
The phrase "he himself prospers" suggests a change in fortune, where the individual experiences a blessing or increase in resources. The Hebrew root "kasaph" can mean to gain or to succeed, indicating that God’s providence can lead to personal restoration. This prosperity is not merely financial but can be seen as a holistic improvement in one's circumstances, reflecting the biblical principle that God blesses those who are faithful and diligent. It underscores the importance of personal responsibility and the potential for self-recovery through God's grace.

and acquires enough to redeem his land
The act of acquiring enough to redeem the land signifies a return to one's inheritance and rightful place within the community. The Hebrew word "qanah" means to acquire or purchase, emphasizing the effort and diligence required to regain what was lost. This reflects the biblical theme of restoration and the hope that, through God’s provision and personal effort, one can reclaim their God-given inheritance. The land, in biblical terms, is not just property but a symbol of identity, heritage, and divine promise. This phrase encourages believers to trust in God's provision and to take active steps towards restoration and fulfillment of His promises.

Persons / Places / Events
1. The Israelite Landowner
This refers to an individual who has sold part of his property due to financial hardship but later gains the means to buy it back.

2. The Redeemer
A close relative who has the right and responsibility to redeem (buy back) the land on behalf of the original owner, if the owner cannot do so himself.

3. The Promised Land
The land given by God to the Israelites, which holds significant spiritual and covenantal importance.

4. The Year of Jubilee
A time every 50 years when all sold land was to be returned to the original family owners, reflecting God's provision and the restoration of His people.

5. Mosaic Law
The body of law given to Moses, which includes provisions for land redemption and the Year of Jubilee, emphasizing justice and mercy.
Teaching Points
God's Provision and Restoration
The law of redemption reflects God's desire for His people to experience restoration and provision. It reminds us that God is our ultimate provider and restorer.

The Role of Community
The provision for a redeemer highlights the importance of community and family support. We are called to support and uplift one another in times of need.

Spiritual Redemption
Just as land could be redeemed, our lives are redeemed through Christ. This passage foreshadows the ultimate redemption found in Jesus.

Stewardship and Responsibility
The opportunity to redeem land emphasizes the importance of stewardship and responsibility. We are called to manage our resources wisely and with integrity.

Hope in God's Promises
The Year of Jubilee and the laws of redemption point to the hope we have in God's promises. Even in difficult times, we can trust in His plan for restoration.
Bible Study Questions
1. How does the concept of a kinsman-redeemer in Leviticus 25:26 relate to the account of Ruth and Boaz?

2. In what ways does the Year of Jubilee reflect God's character and His intentions for His people?

3. How can we apply the principles of community support and redemption in our modern-day church and personal lives?

4. What does the law of land redemption teach us about God's view of ownership and stewardship?

5. How does the theme of redemption in Leviticus 25:26 point us to the redemptive work of Jesus Christ?
Connections to Other Scriptures
Ruth 4
The account of Boaz as a kinsman-redeemer for Ruth and Naomi, illustrating the role of a redeemer in Israelite society.

Jeremiah 32
Jeremiah's purchase of a field as a sign of hope and future restoration, reflecting the principles of redemption and God's faithfulness.

Luke 4:18-19
Jesus' proclamation of the "year of the Lord's favor," which echoes the themes of Jubilee and redemption.
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 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
RedemptionJ.A. Macdonald Leviticus 25:23-34
People
Israelites, Levites, Moses
Places
Canaan, Egypt, Mount Sinai
Topics
Able, Acquired, Acquires, Attained, Becomes, Case, Finds, Gets, However, Kinsman, Later, Money, None, Prosperous, Prospers, Recovers, Redeem, Redeemer, Redemption, Rich, Sufficeth, Sufficient, Waxed, Waxen, Wealth
Dictionary of Bible Themes
Leviticus 25:18-27

     4464   harvest

Leviticus 25:20-28

     7482   Year of Jubilee

Leviticus 25:23-28

     5477   property, land

Leviticus 25:23-43

     5504   rights

Leviticus 25:24-28

     6721   redemption, in life

Leviticus 25:25-28

     5681   family, nature of

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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