Leviticus 25:23-34 The land shall not be sold for ever: for the land is mine, for you are strangers and sojourners with me.… This subject is intimately connected with that of the jubilee; and the redemption of the Law prefigured that of the gospel, which also stands intimately related to the glorious jubilee of the great future. In this light we have to consider - I. THE NATURE OF THE REDEMPTION. This we may view: 1. In respect to the possession. (1) Canaan may be taken as a specimen of the earth at large. The Hebrew word for that land (ארצ is the term also for the whole world. In the largest sense the earth was given to mankind for an inheritance (Genesis 1:26-29; Psalm 8:5-9; Psalm 115:16). If the Israelites were ever reminded that they had their possession of Canaan from God (verse 23), we must never forget that we have nothing that we receive not (John 3:27; 1 Corinthians 4:7; James 1:17). (2) The Hebrews held their possession upon the tenure of faith and obedience (Deuteronomy 1:34-36; Deuteronomy 30:15-20; Hebrews 3:18, 19). Such also is the tenure upon which the earth at large is held. And as the expulsion of Adam from Eden vividly brought home to him his forfeiture of right to the earth, so did the forfeiture of Canaan keep alive in the Israelite the remembrance of the consequences of the Fall. (3) The land of Canaan was not only a specimen of the earth at large, but also of a type of the new earth of the future. Eden also was a "like figure." Like the garden, Canaan was "the glory of all lands" (Deuteronomy 8:7-10; Ezekiel 20:6, 15). So in the institution of the law of redemption we have bodied forth the means by which we shall recover our interest in the earth (see Luke 21:28; Romans 8:23; Ephesians 1:14; Ephesians 4:30). (4) While Satan is the god of this world, the true heir may be kept out of his inheritance, but his title cannot be ultimately defeated. This was one of the important lessons of the jubilee, and of the law of redemption (verses 23, 24, 28; see also Ephesians 1:4; Hebrews 11:9-14). (5) As the possessions of the Levites were inalienable (verse 34), so the "kingdom of priests" shall for ever enjoy their possessions in the renovated earth (1 Peter 2:5; Revelation 1:6). We may view this subject: 2. In respect to the person. (1) By sin we have not only forfeited our right to Eden, to Canaan, to the old earth, to the new earth, but we have also become enslaved. The habit of evil is a chain of iron. The terror of death is formidable bondage. The tyranny of Satan is merciless. Bad enough to have our liberties sold to a fellow-man; but to be sold over to this "stranger" from the infernal world is intolerable. (2) But there is redemption for the Hebrew slave. He may redeem himself if he have the means. His next of kin has the right of redemption (verses 25, 26). He may be redeemed by his brother Hebrew (see Nehemiah 5:8). So to the truly penitent, who like the Hebrews are the people of the Law, there is the redemption of the gospel. (3) But the Law has no provision for the redemption of the stranger who cannot purchase freedom for himself. Yet might he be the subject of mercy. The gospel reaches those whom the Law discourages. The pagan slave might become a Jewish proselyte, and be released in accordance with the Law. So those who are furthest off may in true repentance be brought nigh to God. (4) But the mercy of the gospel has its limits. It may be forfeited by obstinacy. It may also be forfeited by neglect. A year only is allowed in which to redeem a house in a city (verse 30). The house is a common figure for the people; and the interpretation of the year of recovery may be seen in Isaiah 61:2; Isaiah 63:4; 2 Corinthians 6:2. If taken in time, the whole city of God may be redeemed; but the period of probation missed, the case is hopeless. Consider - II. THE QUALIFICATIONS OF THE REDEEMER. 1. A slave might redeem himself. (1) That is, if it be in the power of his hand. Under favourable conditions of earning and saving, this might become possible. (2) But when the slave is the sinner and he is in bondage to the justice of God, this is impossible. Our deeds are sin. And the wages of sin is death. 2. The near kinsman is the legal redeemer. (1) This kinsman was a type of Christ. Bishop Patrick quotes a rabbi, who says, "This Redeemer is the Messiah, the Son of David." Job speaks of Messiah as his Redeemer (Job 19:25). So is he elsewhere termed in Scripture (see Isaiah 59:20; Romans 11:26). (2) To be qualified to redeem, Jesus became our Kinsman by taking up our nature. As any Hebrew brother might become a redeemer, so Jesus, in our flesh, became "the brother of every man," that he might redeem. Job speaks of seeing his Redeemer in his flesh, or incarnate - for this I take to be the sense. (3) Every near kinsman may not have it in his power to become a Goel or Redeemer. No mere human being can give to God a ransom for his brother (Psalm 49:7). But Christ is a competent Redeemer, having in his Godhead all resources. (4) We can imitate Christ as redeemers of our brethren only by endeavouring instrumentally to recover them from the snares of Satan. (5) What a blessing is liberty! "Whom the Son maketh free is free indeed." - J.A.M. Parallel Verses KJV: The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me. |
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