The fiftieth year will be a Jubilee for you; you are not to sow the land or reap its aftergrowth or harvest the untended vines. The fiftieth year will be a Jubilee for you;The concept of the Jubilee year is unique to the Israelites and is rooted in the idea of rest and restoration. Every fiftieth year, following seven cycles of seven years, was to be a time of liberation and celebration. This year was meant to reflect God's sovereignty and provision, reminding the Israelites that the land ultimately belonged to Him. The Jubilee year served as a reset for society, where debts were forgiven, and land was returned to its original owners, symbolizing spiritual renewal and social justice. This concept foreshadows the ultimate redemption and freedom found in Jesus Christ, who proclaimed the "year of the Lord's favor" ( Luke 4:19). you are not to sow the land During the Jubilee year, the Israelites were commanded not to sow the land, emphasizing reliance on God's provision. This practice was a test of faith, as it required the people to trust that God would provide enough in the sixth year to sustain them through the seventh and into the Jubilee. This mirrors the Sabbath rest, where the land itself was given a break from cultivation, highlighting the importance of rest and trust in God's provision. or reap its aftergrowth The prohibition against reaping aftergrowth during the Jubilee year ensured that the land was not exploited for personal gain. This practice reinforced the idea that the land was a gift from God and was to be treated with respect and care. It also served as a reminder of the manna in the wilderness, where the Israelites were to gather only what they needed, teaching reliance on God's daily provision. or harvest the untended vines. The instruction not to harvest untended vines during the Jubilee year further emphasized the theme of rest and reliance on God. The untended vines, which grew without human intervention, symbolized God's natural provision. This command also prevented the accumulation of wealth and power, promoting equality and community welfare. The untended vines can be seen as a type of Christ, who is the true vine (John 15:1), providing spiritual nourishment and life to those who abide in Him. Persons / Places / Events 1. MosesThe prophet and leader of the Israelites who received the laws from God, including the instructions for the Year of Jubilee. 2. IsraelitesThe chosen people of God to whom the laws of Leviticus were given, including the observance of the Jubilee. 3. Mount SinaiThe place where God gave Moses the laws, including those concerning the Sabbath and Jubilee years. 4. Jubilee YearA special year of rest and restoration occurring every 50th year, where the land was to lie fallow, and debts were forgiven. 5. Sabbath YearEvery seventh year, the land was to rest, which is a precursor to the Jubilee Year. Teaching Points Understanding Jubilee as Rest and RestorationThe Jubilee Year is a profound reminder of God's provision and sovereignty. It teaches us to trust in God's provision and to rest in His promises. Spiritual Significance of JubileeThe Jubilee Year foreshadows the ultimate rest and freedom found in Christ. As believers, we are called to live in the freedom and rest that Jesus provides. Practical Implications of Jubilee PrinciplesThe principles of the Jubilee encourage us to practice forgiveness, release from debts, and care for the poor and marginalized in our communities. Trusting God's ProvisionJust as the Israelites were to trust God for provision during the Jubilee, we are called to trust God in our lives, especially in times of uncertainty. Living Out Jubilee TodayWhile the literal observance of the Jubilee is not practiced today, its principles can guide us in promoting justice, mercy, and compassion in our daily lives. Bible Study Questions 1. How does the concept of the Jubilee Year challenge our modern understanding of ownership and wealth? 2. In what ways can the principles of the Jubilee Year be applied to our personal lives and communities today? 3. How does the Jubilee Year point to the work and mission of Jesus Christ as described in the New Testament? 4. What are some practical ways we can demonstrate trust in God's provision, similar to the Israelites during the Jubilee Year? 5. How can the themes of rest and restoration in the Jubilee Year influence our approach to work and relationships? Connections to Other Scriptures Leviticus 25:8-10Provides the context for the Jubilee Year, explaining its purpose and how it is to be observed. Isaiah 61:1-2References the concept of the Jubilee in the prophecy of the coming Messiah, who will proclaim liberty and the year of the Lord's favor. Luke 4:18-19Jesus reads from Isaiah, declaring the fulfillment of the Jubilee principles in His ministry. Hebrews 4:9-10Discusses the spiritual rest that believers enter, which can be seen as a fulfillment of the Sabbath and Jubilee rest. The Sabbatic Year | J.A. Macdonald | Leviticus 25:1-7, 18-22 | 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 | J.A. Macdonald | Leviticus 25:8-17 | The Year of Jubilee | R.A. Redford | Leviticus 25:8-34 | 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 |
People Israelites, Levites, MosesPlaces Canaan, Egypt, Mount SinaiTopics Aftergrowth, Cut, Fiftieth, Fruit, Gather, Grapes, Groweth, Grows, Growth, Harvest, Itself, Jubilee, Planted, Reap, Seed, Separated, Sow, Spontaneous, Uncared-for, Undressed, Untended, Untrimmed, Vine, VinesDictionary of Bible Themes Leviticus 25:11 4510 sowing and reaping Leviticus 25:1-13 4208 land, divine responsibility 4978 year Leviticus 25:8-12 4534 vine 7431 sabbatical year 8270 holiness, set apart Leviticus 25:8-13 7482 Year of Jubilee Leviticus 25:10-11 1654 numbers, 11-99 Leviticus 25:11-12 4464 harvest 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 25:11 NIVLeviticus 25:11 NLTLeviticus 25:11 ESVLeviticus 25:11 NASBLeviticus 25:11 KJV
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