If a countryman among you becomes destitute and sells himself to you, then you must not force him into slave labor. If your brotherThe term "brother" here is significant, emphasizing the familial and communal relationship among the Israelites. In Hebrew, the word is "אָח" (ach), which denotes not just a biological sibling but also a fellow member of the covenant community. This highlights the importance of viewing fellow Israelites as family, fostering a sense of unity and mutual responsibility. The use of "brother" underscores the call to treat each other with dignity and respect, reflecting the broader biblical principle of loving one's neighbor as oneself. among you This phrase situates the command within the community of Israel. It implies a shared identity and collective responsibility. The Hebrew word "בְּתוֹכְכֶם" (betokhem) suggests an intimate, internal relationship, reinforcing the idea that the Israelites are a distinct people set apart by God. This communal aspect is crucial, as it reminds the Israelites that their actions affect the entire community, and they are accountable to one another under God's covenant. becomes destitute The Hebrew word used here is "יָמוּךְ" (yamukh), meaning to become poor or impoverished. This condition is not merely economic but can also imply a loss of social standing or security. The verse acknowledges the reality of economic hardship and the potential for any member of the community to fall into poverty. It calls for compassion and support, reflecting God's concern for the vulnerable and marginalized. and sells himself to you This phrase refers to a voluntary act of servitude due to financial desperation. In ancient Israel, selling oneself was a means of survival, a way to pay off debts or secure basic needs. The Hebrew context here is "וְנִמְכַּר־לָךְ" (venimkar-lakh), indicating a transaction that is more about survival than servitude. It is crucial to understand this within the framework of the Jubilee laws, which provided mechanisms for debt relief and the restoration of property and freedom. you must not force him The command here is a prohibition against treating a fellow Israelite harshly. The Hebrew "לֹא־תַעֲבֹד" (lo-ta'avod) implies a moral and ethical obligation to treat others with kindness and fairness. This reflects God's character and His desire for justice and mercy within His people. It is a call to exercise authority with compassion, recognizing the inherent dignity of every person. to serve as a slave The term "slave" in Hebrew is "עֶבֶד" (eved), which can mean both servant and slave. The distinction here is critical; while servitude was a reality in ancient times, the Israelites were commanded to treat their fellow countrymen with respect and not as property. This reflects the broader biblical narrative of liberation and redemption, reminding the Israelites of their own deliverance from slavery in Egypt. It is a call to embody God's justice and mercy, ensuring that even in servitude, there is dignity and hope for restoration. Persons / Places / Events 1. IsraelitesThe primary audience of the Levitical laws, including the instructions in Leviticus 25, which were given to guide their community life and ensure justice and compassion. 2. MosesThe prophet and leader through whom God delivered the laws to the Israelites, including the instructions found in Leviticus. 3. Jubilee YearA significant event in Israelite society, occurring every 50 years, when slaves were to be freed, debts forgiven, and land returned to original owners, providing context for the laws in Leviticus 25. Teaching Points Compassionate TreatmentThe law in Leviticus 25:39 emphasizes the importance of treating those in need with dignity and respect, reflecting God's compassion and justice. Value of Human DignityThe prohibition against forcing a destitute brother into slave labor underscores the inherent value and dignity of every person, created in the image of God. Community ResponsibilityThe Israelites were called to care for their fellow community members, highlighting the importance of mutual support and responsibility within the body of Christ today. Freedom and RestorationThe principles of the Jubilee year, including the release of servants, point to God's desire for freedom and restoration, which is ultimately fulfilled in Christ. Practical GenerosityBelievers are encouraged to practice generosity and kindness, reflecting God's provision and care for His people, as seen in the laws given to Israel. Bible Study Questions 1. How does the instruction in Leviticus 25:39 reflect God's character and His expectations for His people? 2. In what ways can we apply the principle of treating others with dignity and respect in our modern context? 3. How does the concept of the Jubilee year inform our understanding of freedom and restoration in Christ? 4. What are some practical ways we can support and care for those in need within our communities, reflecting the spirit of Leviticus 25:39? 5. How do the teachings in Leviticus 25:39 connect with New Testament instructions on serving one another in love, as seen in Galatians 5:13? Connections to Other Scriptures Exodus 21:2-6Discusses the treatment of Hebrew servants, emphasizing the importance of humane treatment and the provision for freedom after six years of service. Deuteronomy 15:12-15Reinforces the concept of releasing Hebrew servants and treating them with generosity, reflecting God's deliverance of Israel from slavery in Egypt. Galatians 5:13Encourages believers to use their freedom to serve one another in love, connecting the spirit of the law in Leviticus to New Testament teachings on Christian liberty and service. 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 | 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 | Justice and Mercy | J.A. Macdonald | Leviticus 25:35-55 | The Law of Personal Servitude | R.A. Redford | Leviticus 25:35-55 | Slavery | | Leviticus 25:39-55 |
People Israelites, Levites, MosesPlaces Canaan, Egypt, Mount SinaiTopics Becomes, Becometh, Beside, Bond, Bondservant, Bond-servant, Brother, Compel, Countryman, Countrymen, Dwelleth, Gives, Grow, Grown, Lay, Money, Poor, Property, Regard, Sell, Sells, Servant, Serve, Service, Servile, Slave, Slave's, Sold, Subject, Waxed, Waxen, YoursDictionary of Bible Themes Leviticus 25:39 5449 poverty, remedies 8243 ethics, social Leviticus 25:23-43 5504 rights Leviticus 25:35-42 5909 motives, importance Leviticus 25:35-43 5274 credit Leviticus 25:39-40 5242 buying and selling 5337 hiring 5522 servants, work conditions Leviticus 25:39-43 6659 freedom, acts in OT 7482 Year of Jubilee Leviticus 25:39-55 5378 law, OT 5404 masters 7447 slavery, in OT 8343 servanthood, in society 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 25:39 NIVLeviticus 25:39 NLTLeviticus 25:39 ESVLeviticus 25:39 NASBLeviticus 25:39 KJV
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