Leviticus 25:31
But houses in villages with no walls around them are to be considered as open fields. They may be redeemed, and they shall be released in the Jubilee.
But houses in villages without walls
The phrase "houses in villages without walls" refers to dwellings in rural areas that lack the fortifications typical of urban centers. In ancient Israel, walled cities provided security and a sense of permanence, while unwalled villages were more vulnerable and transient. The Hebrew word for "village" (חָצֵר, "chatser") can also mean "courtyard" or "settlement," indicating a community setting. This distinction highlights the difference in property rights and redemption laws between urban and rural areas, emphasizing the importance of community and shared responsibility in less fortified, more communal living spaces.

are to be considered as open fields
The comparison to "open fields" (שָׂדֶה, "sadeh") suggests that these houses are treated similarly to agricultural land. In the agrarian society of ancient Israel, fields were vital for sustenance and economic stability. By equating houses in unwalled villages with open fields, the text underscores their integral role in the community's livelihood and the flexibility in their redemption. This reflects God's provision and care for all aspects of life, ensuring that even those in less secure environments have opportunities for restoration and redemption.

they can be redeemed
The concept of redemption (גָּאַל, "ga'al") is central to the biblical narrative, symbolizing the act of reclaiming or buying back something lost. In the context of Leviticus, redemption laws provided a means for families to recover property sold due to economic hardship. This provision reflects God's justice and mercy, ensuring that individuals and families have the opportunity to regain their inheritance and maintain their place within the covenant community. It serves as a reminder of God's ultimate redemption plan for humanity through Christ.

and may be released in the Jubilee
The Jubilee (יֹבֵל, "yovel") was a year of liberation and restoration occurring every fifty years, during which debts were forgiven, and properties returned to their original owners. This practice ensured that economic disparities did not become permanent, promoting social equality and justice. The release of properties during the Jubilee symbolizes God's desire for freedom and restoration, pointing to the ultimate liberation found in Christ. It serves as a powerful reminder of the hope and renewal available to all believers, encouraging them to live in light of God's redemptive purposes.

Persons / Places / Events
1. Moses
- The author of Leviticus, who received the laws from God to instruct the Israelites.

2. Israelites
- The recipients of the laws, who were to live according to God's commandments in the Promised Land.

3. Jubilee
- A special year of release and restoration occurring every 50th year, where property and people were to be freed.

4. Villages without walls
- Refers to rural areas or open country, as opposed to fortified cities, indicating a different set of rules for property redemption.

5. Redemption
- The act of reclaiming property, which in this context, involves the ability to buy back houses in unfortified villages.
Teaching Points
Understanding Redemption
Redemption is a key biblical theme, symbolizing God's desire to restore and reclaim what is lost. In our lives, this can mean spiritual renewal and reclaiming our identity in Christ.

The Significance of Jubilee
The Jubilee year teaches us about God's heart for justice, mercy, and restoration. It challenges us to consider how we can practice these principles in our communities today.

Community and Property
The distinction between walled cities and open villages highlights the importance of community and shared resources. We are called to support and uplift those in less secure situations.

God's Provision and Sovereignty
The laws of redemption and Jubilee remind us of God's provision and sovereignty over all things, encouraging us to trust Him with our resources and future.

Practical Generosity
The principles in Leviticus 25 encourage us to practice generosity and fairness, ensuring that we are not holding onto what should be released or shared with others.
Bible Study Questions
1. How does the concept of redemption in Leviticus 25:31 relate to the broader biblical theme of redemption through Christ?

2. In what ways can the principles of the Jubilee year be applied to modern economic and social systems?

3. How does the distinction between walled cities and open villages inform our understanding of community and security in today's context?

4. What are some practical ways we can demonstrate God's provision and sovereignty in our daily lives?

5. How can we practice generosity and fairness in our personal and community relationships, reflecting the teachings of Leviticus 25?
Connections to Other Scriptures
Leviticus 25:10
- Discusses the broader concept of the Jubilee year, emphasizing liberty and restoration.

Numbers 35:2-5
- Provides instructions on the cities of the Levites, which were also not to be sold permanently, showing a similar principle of redemption.

Ruth 4:1-10
- Illustrates the concept of redemption through Boaz, who redeems land and marries Ruth, highlighting the importance of family and property redemption.

Jeremiah 32:6-15
- Jeremiah's purchase of a field during the Babylonian siege, symbolizing hope and future restoration, connects to the theme of redemption.

Luke 4:18-19
- Jesus' proclamation of the year of the Lord's favor, echoing the Jubilee's themes of release and restoration.
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
Considered, Counted, Field, Fields, Got, Houses, However, Jubilee, Open, Owners, Property, Reckoned, Redeemed, Redemption, Released, Returned, Revert, Rights, Round, Surrounding, Towns, Unwalled, Villages, Wall, Walls
Dictionary of Bible Themes
Leviticus 25:31

     5601   village

Leviticus 25:23-43

     5504   rights

Leviticus 25:29-33

     5478   property, houses

Leviticus 25:29-34

     5340   house

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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