Leviticus 25:49 Sermons: or his uncle, or his uncle's son, may redeem him, or any who is a close relative to him of his family may redeem him; or if he has grown rich, he may redeem himself.

Bible > Leviticus > Chapter 25 > Verse 49

◄ Leviticus 25:49 ►

either his uncle or cousin or any close relative from his clan may redeem him. Or if he prospers, he may redeem himself.

Sermons

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

Pulpit Commentary Homiletics

Servants Of God

Leviticus 25:42

S.R. Aldridge

The Law contains other than ceremonial regulations. Many of its precepts are moral in the highest degree, and breathe the spirit of purest Christianity. Indeed, the Christian Church, with the relationship of its members, its benefits, and obligations, is clearly outlined in the nation of Israel; rather, however, sad to say, in its constitution than in actual observance of its conditions. Little alteration is needed to suit the injunctions of this passage to modern circumstances.

I. GOD'S SERVANTS ARE SO BY VIRTUE OF WHAT HE HAS DONE FOR THEM. "They are my servants which I brought forth out of the land of Egypt." Redemption from the iron furnace of affliction was the ground on which Jehovah continually claimed the Israelites as his own peculiar property. "I have broken the bonds of your yoke." So God gave his Son as the price of man's ransom from sin, and Christ is said to have purchased the Church of God with his own blood. Paul delighted to call himself a "bondservant" of Christ in the superscription of his Epistles. To the goodness of God the Israelites owed their preservation and their installation in a goodly land. Gratitude constrains to faithful service. We have but to review the past to notice numberless golden bands that attach us to the Redeemer. The matchless character of our God furnishes sufficient reason for executing his commands, but this character is best evidenced by a survey of the deeds of sovereign love that have made us what we are and placed us where we are.

II. GOD'S SERVICE PRECLUDES OUR BEING IN BONDAGE. We cannot serve two masters, and if we belong to God, others cannot claim absolute lordship over us. "They shall not be sold as bondmen," for this would signify that God's ownership is disputed. Only the foreigner can be treated as a slave without insulting Jehovah. Slavery is thus really condemned, though permitted with restrictions. The Law must not be too far in advance of the morality of those who are to keep it, lest it overshoot the mark and prove powerless to guide and instruct. What was granted in earliest ages may be altogether unpardonable in days of modern illumination and progress. We shall be judged according to the light we have to direct our steps. The truth shines dearly forth that to serve God is truest freedom. It accords with the noblest dictates of our nature; reason and conscience glorify such obedience. Like the railway train, we fulfill our highest functions, not by deserting but by running upon the lines laid down for our advance. See the warnings addressed to Christians by Jesus Christ (Matthew 8:34), Paul (Romans 6:16), and Peter (2 Peter 2:19). When we are actuated by the suggestions of the tempter, we rebel against God's authority and proclaim ourselves unworthy servants. And to seek to ensnare others or to induce them to act contrary to Divine instructions, is even worse than to have been brought into bondage ourselves. God will not brook these infractions of his majesty.

III. THE SERVANTS OF GOD ARE BOUND TO AVOID ALL HARSH TREATMENT OF ONE ANOTHER. Unjust dealing is reprobated. Bad in any case, it is peculiarly offensive here. The people of God are not to forget that they are brethren in the employment of the one master. "If that evil servant shall say in his heart, My Lord delayeth his coming, and shall begin to smite his fellow-servants, the lord of that servant shall come in a day when he looketh not for him," is the New Testament version of the command, "Thou shalt not rule over him with rigour; but shalt fear thy God" (verse 43). Christian brotherhood is not intended to upset the constitution of a society in a fruitless endeavour after social equalization. Distinction of rank and class is recognized by the Apostle Paul, and proper regard must be paid to those in authority. The servant is not to despise his master because the latter is a brother in Christ; on the other hand, the masters are to forbear threatening, "knowing that both their Master and yours is in heaven" (Ephesians 6:9). It cannot be pleasing to Christ to see an unfair advantage taken of a brother Christian's hour of weakness. Such conduct virtually dishonours the Master whom we profess to serve, it offends "one of these little ones." And further, fellow-servants should relieve each other's wants (see verse 35, and margin, "strengthen"). There is a "bond" of union between them, and love and regard for the Master must lead them to see that in giving to the poor they are lending unto the Lord. "One is your Master" (Instructor), "and all ye are brethren." To collect for the Church poor at the observance of the Lord's Supper is a happy recognition of this truth. Many are the vicissitudes of life that befall the most honest and industrious. Changes of fortune merit our sympathy, and the cloud is beautified with rainbow hues when the sun of brotherly love shines athwart its darkness. Another's fate may at any time become our own. How it will mitigate our grief to know that in our season of elevation and prosperity we were not unmindful of the woes of others! "Blessed is he that considereth the poor: the Lord will deliver him in the time of trouble." "As we have opportunity, let us do good unto all men, especially unto them who are of the household of faith." - S.R.A.

Biblical Illustrator

If thy brother... be sold unto thee.

Leviticus 25:39-55

Slavery

—

I. TEXTS RELATING TO SLAVES.

1. Called bondmen (Genesis 43:18; Genesis 44:9).

2. By birth (Genesis 14:14; Psalm 116:16; Jeremiah 2:14).

3. By purchase (Genesis 17:27; Genesis 37:36).

4. Sometimes captives taken in war (Deuteronomy 20:14; 2 Kings 5:2).

5. Strangers, under certain restrictions (ver. 45).

6. Foreigners, might be purchased (ver. 44).

7. Debtors, liable to be sold (2 Kings 4:1; Nehemiah 5:4, 5; Matthew 18:25).

8. Thieves were sold (Exodus 22:3).

9. Israelites to be kindly treated (vers. 39, 40, 46), and to be liberated after six years (Exodus 21:2; Deuteronomy 15:12); or if they refused to be free, then (Exodus 21:5, 6; Deuteronomy 15:16, 17), when sold to foreigners might be redeemed (vers. 47-55), or be free at the jubilee (vers. 10, 40, 41, 54), but could not demand wife and child procured during bondage (Exodus 21:3, 4); were to be furnished liberally on regaining liberty (Deuteronomy 15:13, 14).

10. Foreign slaves to rest on Sabbath (Exodus 20:10), to share in national rejoicing (Deuteronomy 12:18; Deuteronomy 16:11, 14).

11. If ill-treated by masters, to be set free (Exodus 21:26, 27).

12. Laws respecting killing slaves (Exodus 21:20, 21).

13. If they ran away, not to be delivered up (Deuteronomy 23:15).

14. Sometimes rose to rank (Ecclesiastes 10:7), and might intermarry with master's family (1 Chronicles 2:34, 35).

15. Kidnapping condemned (Exodus 21:16; Deuteronomy 24:7; 1 Timothy 1:10).

II. NOTE ON THE ABOVE TEXTS. Consider —

1. The nature of slavery as practised by the heathen world (the treatment of Israelites by Egyptians).

2. The restraint laid upon these Israelites in their conduct to foreign bondsmen. But for these laws how might these people — who had been slaves of foreigners themselves — have treated foreigners when in their turn they became masters?

3. The relation of Israelitish slaves to Israelitish masters, with their privileges (social and religious), and certain freedom.

4. The causes for which alone they might become slaves.

5. Especially consider that while these laws ameliorated the condition Of slavery as it then existed — eliminating the elements of cruelty, &c., leaving, in fact, nothing of bondage but the name — they paved the way, by the training of justice and mercy, for the total extinction of slavery.

6. Christianity in spirit, precept, and practice against slavery.(1) Asserts that there is no bond or free, but that all are one in Christ.(2) Teaches the fraternity of the race. "God hath made of one blood," &c. "All we are brethren."(3) Strikingly illustrates this by the case of a runaway slave — Onesimus — whom Paul sent back to his master, whom in some way he had wronged, not as a slave, but as a brother beloved (Philemon). Learn:

1. No warrant for modern slavery in the Word of God (Isaiah 58:6).

2. Spiritual slavery the worst form (2 Timothy 2:26).

3. This may be the state of men who are politically free (John 8:34; 2 Peter 2:19).

4. Jesus the great Emancipator (John 8:32-36; Romans 6:18-22; Galatians 5:1; 1 Peter 2:16).

(J. C. Gray.).

People

Israelites, Levites, Moses

Places

Canaan, Egypt, Mount Sinai

Topics

Able, Attained, Belonging, Blood, Brother, Clan, Close, Cousin, Either, Family, Father's, Flesh, Free, Gets, Grown, Grows, Kin, Kinsman, Money, Nigh, Prospers, Redeem, Redeemed, Relation, Relations, Relative, Relatives, Rich, Sufficient, Uncle, Uncle's, Waxed, Waxen

Outline

1. the Sabbath of the seventh year
8. The jubilee in the fiftieth year
14. Of oppression
18. A blessing of obedience
23. The redemption of land
29. Of houses
35. Compassion to the poor
39. The usage of bondmen
47. The redemption of servants

Dictionary of Bible Themes

Leviticus 25:49

8242 ethics, personal

Leviticus 25:39-55

     5378   law, OT
     7447   slavery, in OT
     8343   servanthood, in society

Leviticus 25:47-49

5671 clan

Leviticus 25:47-55

5504 rights
6714 ransom

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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