Leviticus 25:41
Then he and his children are to be released, and he may return to his clan and to the property of his fathers.
Then he and his children
This phrase emphasizes the family unit, which is central to the social and religious life of ancient Israel. The Hebrew word for "children" here is "בָּנָיו" (banav), which underscores the importance of lineage and heritage in Hebrew culture. The release of both the individual and his children signifies the restoration of the family’s dignity and continuity. In a broader theological sense, it reflects God's concern for the family as a foundational institution, echoing the biblical theme of generational blessings and responsibilities.

are to be released
The Hebrew root for "released" is "יָצָא" (yatsa), meaning to go out or be set free. This release is part of the Jubilee laws, which occur every fifty years, as described in Leviticus 25. The Jubilee is a time of liberation and restoration, reflecting God's desire for justice and mercy. It serves as a reminder that ultimate freedom comes from God, and it prefigures the spiritual liberation found in Christ. The concept of release also highlights the temporary nature of earthly bondage and the hope of eternal freedom.

and he may return
The word "return" is derived from the Hebrew "שׁוּב" (shuv), which means to turn back or restore. This is a powerful image of repentance and restoration, a recurring theme throughout Scripture. The ability to return signifies God's grace and the opportunity for a fresh start. It is a call to return not only physically but also spiritually to one's roots and to God’s covenant promises.

to his clan
The term "clan" refers to the extended family or tribal group, known in Hebrew as "מִשְׁפַּחְתּוֹ" (mishpachto). This reflects the communal nature of Israelite society, where identity and support were found within the clan. Returning to one's clan symbolizes reintegration into the community and the restoration of social ties. It underscores the biblical principle of community and mutual support, which is vital for spiritual and social well-being.

and to the property of his fathers
The phrase "property of his fathers" refers to the ancestral land, which in Hebrew is "אֲחֻזַּת אֲבֹתָיו" (achuzzat avotav). Land was a divine gift and a sign of God's covenant with Israel. Returning to this land signifies a restoration of God-given inheritance and identity. It highlights the importance of land in the biblical narrative as a place of belonging and divine provision. This return is a foretaste of the ultimate inheritance believers have in Christ, who secures our eternal home.

Persons / Places / Events
1. Israelites
The primary audience of Leviticus, God's chosen people, who are given laws to live by in the Promised Land.

2. Jubilee Year
A significant event occurring every 50 years, where slaves are freed, debts are forgiven, and land is returned to original owners.

3. Slaves/Servants
Israelites who, due to poverty, sold themselves into servitude but were to be released in the Jubilee.

4. Clans and Families
The social structure of Israel, emphasizing the importance of family and ancestral heritage.

5. Promised Land
The land given by God to the Israelites, which is central to their identity and God's covenant with them.
Teaching Points
The Principle of Release
God's law provides for the release of servants, reflecting His desire for freedom and restoration. This principle encourages us to seek liberation from spiritual and emotional bondage in our lives.

Restoration of Family and Heritage
The return to one's clan and property underscores the importance of family and heritage. We are reminded to value and maintain our spiritual heritage and relationships.

God's Provision and Sovereignty
The Jubilee year demonstrates God's provision and sovereignty over time and resources. Trusting in God's timing and provision can bring peace and assurance in our lives.

Compassion and Justice
The command to release servants is rooted in compassion and justice. As followers of Christ, we are called to act justly and show compassion to those in need.

Spiritual Jubilee in Christ
The physical release and restoration in the Jubilee foreshadow the spiritual freedom and restoration found in Christ. Embrace the freedom and new life offered through Jesus.
Bible Study Questions
1. How does the concept of the Jubilee year challenge our modern understanding of ownership and debt?

2. In what ways can we practice the principles of release and restoration in our personal relationships today?

3. How does the Jubilee year reflect God's character and His intentions for His people?

4. What are some areas in your life where you need to experience spiritual freedom and restoration?

5. How can the teachings of the Jubilee year inspire us to advocate for justice and compassion in our communities?
Connections to Other Scriptures
Exodus 21:2-6
Discusses the release of Hebrew servants after six years, highlighting God's concern for freedom and dignity.

Deuteronomy 15:12-15
Reinforces the principle of releasing Hebrew servants, emphasizing compassion and remembrance of Israel's own liberation from Egypt.

Isaiah 61:1-2
Prophesies the coming of the Messiah who will proclaim liberty to captives, connecting the Jubilee to spiritual freedom.

Luke 4:18-19
Jesus reads from Isaiah, declaring the fulfillment of the Jubilee's promise of liberation and restoration.

Galatians 5:1
Paul speaks of the freedom Christ brings, echoing the themes of release and return found in the Jubilee.
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 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
Justice and MercyJ.A. Macdonald Leviticus 25:35-55
The Law of Personal ServitudeR.A. Redford Leviticus 25:35-55
SlaveryLeviticus 25:39-55
People
Israelites, Levites, Moses
Places
Canaan, Egypt, Mount Sinai
Topics
Clan, Depart, Family, Fathers, Forefathers, Possession, Property, Return, Sons, Turn
Dictionary of Bible Themes
Leviticus 25:41

     5449   poverty, remedies

Leviticus 25:23-43

     5504   rights

Leviticus 25:35-42

     5909   motives, importance

Leviticus 25:35-43

     5274   credit

Leviticus 25:39-43

     6659   freedom, acts in OT
     7482   Year of Jubilee

Leviticus 25:39-55

     5378   law, OT
     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 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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