Leviticus 27:24
In the Year of Jubilee the field shall return to the one from whom it was bought--the original owner of the land.
In the Year of Jubilee
The "Year of Jubilee" is a profound concept rooted in the Hebrew word "yovel," which refers to a ram's horn trumpet used to proclaim this special year. Occurring every 50th year, the Jubilee was a time of liberation and restoration, reflecting God's desire for social justice and economic balance. It was a year when debts were forgiven, slaves were freed, and land was returned to its original owners. This practice underscores the biblical principle that the land ultimately belongs to God, and humans are merely stewards of His creation. The Jubilee year serves as a reminder of God's sovereignty and His provision for all people, encouraging a society that values equity and compassion.

the field shall return
The phrase "the field shall return" emphasizes the restoration aspect of the Jubilee. The Hebrew word for "return" is "shuv," which conveys a sense of turning back or restoring to a former state. This reflects the biblical theme of redemption and renewal, where God restores what was lost or broken. In the context of the Jubilee, it signifies the return of land to its original familial lineage, ensuring that no family would permanently lose their inheritance. This practice highlights the importance of maintaining familial and tribal integrity within the Israelite community, as well as God's provision for each family to have a means of livelihood.

to the one from whom it was bought
This phrase indicates the temporary nature of land transactions in ancient Israel. The land was not sold permanently but rather leased until the next Jubilee. The Hebrew culture viewed land as a divine gift, and thus, it was not to be permanently alienated from the family to whom God had entrusted it. This principle ensured that economic hardship or misfortune would not result in the permanent loss of one's inheritance. It reflects God's compassion and His desire for His people to live in a community where everyone has the opportunity to thrive.

the original owner of the land
The "original owner" refers to the family or clan to whom the land was initially allotted when the Israelites entered the Promised Land. This allocation was divinely ordained, as recorded in the book of Joshua, and was meant to provide each tribe and family with a lasting inheritance. The return of land to its original owner during the Jubilee underscores the importance of heritage and continuity within the Israelite society. It also serves as a reminder of God's faithfulness in fulfilling His promises to His people, ensuring that each family retains its God-given portion of the land. This principle encourages believers to trust in God's provision and to value the spiritual and familial legacies entrusted to them.

Persons / Places / Events
1. Moses
The prophet and leader of the Israelites who received the laws from God on Mount Sinai, including the instructions found in Leviticus.

2. The Israelites
The chosen people of God to whom the laws in Leviticus were given, including the regulations about property and vows.

3. The Year of Jubilee
A significant event in Israelite society occurring every 50 years, where land was returned to its original owners, debts were forgiven, and slaves were freed.
Teaching Points
Understanding God's Ownership
Leviticus 27:24 reminds us that ultimately, all land and possessions belong to God. This perspective encourages us to be good stewards of what we have, recognizing that we are caretakers rather than owners.

The Principle of Redemption
The return of land during the Year of Jubilee symbolizes God's redemptive plan for humanity. Just as land was restored, God offers restoration and redemption to us through Christ.

The Importance of Rest and Renewal
The Year of Jubilee was a time of rest and renewal for the land and people. In our lives, we should seek regular times of rest and spiritual renewal, trusting in God's provision.

Community and Justice
The laws surrounding the Year of Jubilee emphasize fairness and justice within the community. We are called to advocate for justice and support those in need, reflecting God's heart for equity.
Bible Study Questions
1. How does the concept of the Year of Jubilee in Leviticus 27:24 challenge our modern understanding of ownership and property rights?

2. In what ways can we apply the principle of redemption in our personal lives and relationships today?

3. How does the idea of rest and renewal during the Year of Jubilee inform our approach to work-life balance and spiritual practices?

4. What are some practical ways we can promote justice and fairness in our communities, inspired by the principles found in Leviticus 27:24?

5. How does the understanding of God's ultimate ownership of all things influence our attitude towards material possessions and wealth?
Connections to Other Scriptures
Leviticus 25
This chapter provides a detailed explanation of the Year of Jubilee, which is directly related to the context of Leviticus 27:24. It outlines the principles of land redemption and the restoration of property.

Numbers 36
Discusses the inheritance laws for the Israelites, which complements the understanding of property rights and redemption in Leviticus.

Luke 4:18-19
Jesus references the Year of Jubilee in His proclamation of the "year of the Lord's favor," connecting the Old Testament concept to His mission of spiritual liberation.
Singular VowsJ.A. Macdonald Leviticus 27:1-25
Spontaneous DevotionW. Clarkson Leviticus 27:1-33
On Keeping VowsR.M. Edgar Leviticus 27:1-34
Vows and DuesR.A. Redford Leviticus 27:1-34
People
Israelites, Moses
Places
Mount Sinai
Topics
Belong, Belonged, Belongeth, Belongs, Bought, Field, Got, Heritage, Inheritance, Jubilee, Possession, Return, Returneth, Revert
Dictionary of Bible Themes
Leviticus 27:1-25

     5741   vows

Leviticus 27:1-27

     8223   dedication

Leviticus 27:1-33

     6714   ransom

Leviticus 27:23-24

     7482   Year of Jubilee

Library
List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Tithing
There are few subjects on which the Lord's own people are more astray than on the subject of giving. They profess to take the Bible as their own rule of faith and practice, and yet in the matter of Christian finance, the vast majority have utterly ignored its plain teachings and have tried every substitute the carnal mind could devise; therefore it is no wonder that the majority of Christian enterprises in the world today are handicapped and crippled through the lack of funds. Is our giving to be
Arthur W. Pink—Tithing

Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their
J. W. McGarvey—The Four-Fold Gospel

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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