God’s Special Years.  (Leviticus 25: 1-55)

 Throughout the year, we have special days to celebrate: New Year's Day, Valentine's Day, Easter, Memorial Day, our bank Holidays in the UK and our friend in the U.S celebrate days loke the 4th of July, Labor Day, and  Thanksgiving, and of course. Also don’t forget also our personal special days like birthdays and anniversaries. All of these days hold significance within the calendar year. 

As we've journeyed through the book of Leviticus, we've seen how the Lord ordained special days for the Israelites, such as Passover, Unleavened Bread, First Fruits, Pentecost, the Feast of Trumpets, the Day of Atonement, and the Festival of Booths, to be observed within a single calendar year. Recognizing these special days within their religious calendar is crucial to understanding their faith and culture.

Now, we come to a chapter that might seem like an interruption or an intermission in this sequence of special days. It's almost as if the Lord hits pause to address a specific moment. Perhaps this suggests that the writing of Leviticus occurs in real-time as revelations from the Lord are received. In this chapter, Leviticus 24, we find a different tone. It diverts our attention from special days to special years. While we occasionally celebrate milestones like the 20th or 200th anniversary of a significant event, it's not something we commemorate repeatedly. In the Old Testament, God introduces not just special days but special years. He instructs the Israelites to observe an entire year in a distinct manner. This concept may seem foreign to us today, so we need to explore its significance for both the ancient Israelites and ourselves.

Leviticus 25 focuses on two distinctive observances: the Sabbatical Year and the Year of Jubilee, both of which involve dedicating an entire year to specific practices. We are familiar with these terms, but we may not have considered the profound details associated with them.

The first observance is the Sabbatical Year, outlined in verses 1-7. In this year, the land is to be given rest, comparable to the weekly Sabbath day of rest, only over a much larger time frame. As God's people, we are already acquainted with the idea of taking one day in seven for rest. The Sabbath year is a further extension of this concept, but it is not a day of rest; it is an entire year of rest for the land. For six years, the Israelites can cultivate their fields and vineyards, but in the seventh year, the land is to experience a rest, dedicated to the Lord. During this year, they must neither plough nor harvest. Only what grows naturally is allowed to be reaped. The land is to rest and rejuvenate itself without human intervention. The fruit that spontaneously grows during this time should be food for everyone, including not only the landowner but also the hired workers, both male and female, as well as any living on the land, and even including the livestock. This concept symbolizes the community's unity and a shared provision of sustenance.

During the Sabbatical Year, not only did the land rest, but other significant social and economic events also took place. It was a time for the release of debts and the freedom of slaves. These principles of rest, release, and equality within the community conveyed a profound message that extended beyond the Sabbath day to an entire year. The Sabbatical Year signified not only rest for the land but also rest for the people, a time to reflect on their reliance on the Lord, a time of debt forgiveness, and a moment to understand the importance of community and shared blessings.

Next, we will delve into the Year of Jubilee, a special concept that further highlights the divine principles of equality, justice, and restoration found within the Sabbath year. The Year of Jubilee, a special year occurring every 50 years. Leviticus 25:8 marks the beginning of the instructions for the Year of Jubilee, which immediately follows the Sabbatical Year. This 50th year is a unique and profound aspect of the Israelite calendar, providing a comprehensive understanding of God's principles for His people.The Year of Jubilee is a continuation of the Sabbatical Year's principle but with some distinctive features added. First, it begins with the declaration of liberty throughout the land. 

The 50th year is a year of freedom and restoration, which includes the returning of property to its original owners. If, for instance, you had sold your ancestral land, during the Year of Jubilee, it reverted to its original owner, ensuring that no family would permanently lose their inheritance. This practice was a safeguard against the accumulation of wealth in the hands of a few and a reminder that God's provisions and blessings were for all His people. This principal is in part reflected in what we today in the UK call inheritance tax where a proportion of a property’s value over a certain minimum value is returned to the state following the death of the homeowner(s) The Year of Jubilee reinforced a fundamental principle: that God is the ultimate owner of the land. While the Israelites were His caretakers, they had no permanent claim to the land. The Year of Jubilee reinforced this reality and helped maintain an equitable society where no one could permanently lose their God-given inheritance.

We may not implement the Sabbatical Year and the Year of Jubilee in the same way today, but we can glean valuable insights from these principles. The concept of trust in God's provision, of safeguarding the equitable distribution of resources, and the recognition that everything belongs to the Lord is still profoundly relevant.

As we continue through this chapter you will see the specifics of how this Year of Jubilee was put into practice, from property regulations to the redemption of people and land. It is a complex set of regulations that can be somewhat challenging to grasp in one reading.

Yet, it is important to understand the Year of Jubilee's underlying principles. Trust in God's provision, equitable distribution of resources, and recognizing that all belongs to the Lord are principles that remain applicable in our lives, guiding us to live with trust in God's abundant provisions and to uphold justice and fairness in our relationships with one another.

In our next segment of the chapter, it delves deeper into the practical aspects of the Year of Jubilee, gaining a more detailed understanding of how these principles were applied in the daily lives of the Israelites. 

As we proceed through the specific regulations within the Year of Jubilee, we see it not only includes the return of property to its original owners, but also the cancellation of debts, and the liberation of slaves.

In Leviticus 25:13, we find the instructions related to buying and selling land. It may appear a bit complicated at first, but it is relatively straightforward. The Year of Jubilee determined the price of land based on how many years remained until the next Jubilee. The closer the Jubilee was, the less valuable the land became. This regulation mirrors real estate dynamics in our modern world, when leasehold properties approach the end of their lease period.

Verse 14 emphasizes that there should be no oppression or wrongdoing, especially in property transactions. The key was to properly evaluate the land's value and not to take advantage of the proximity to the Jubilee. This fair evaluation was vital to ensure justice and integrity in all transactions. God's promise in these regulations is that if His people followed these principles, they would and should be able to dwell in the land safely. This suggests divine protection and provision for those who honour God's guidance, even in challenging situations such as the Year of Jubilee.

While it may seem strange to buy something only to give it back in a few years, this concept reflects trust in God's ultimate ownership of the land. In a practical sense, it is akin to buying the unexpired term of a lease, paying for the years you have the right to use the property. Some would say it's similar to purchasing a warranty for a product. The longer the warranty, the higher the cost, reflecting the added protection for an extended period. Such analogies help us grasp the practicality of these regulations.

In verse 22, God makes a significant promise to His people. He assures them that in the sixth year, just before the Sabbatical Year and the Year of Jubilee, they will experience an abundant harvest. They will gather enough food to last not only during the Sabbatical Year but also into the 9th year. This promise is a testament to the faith and trust the people are required to place in the Lord's abundance. Throughout these regulations, there's an underlying principle that God is emphasizing. In verse 23, God declares, "The land shall not be sold permanently, for the land is mine, and you are strangers and sojourners with me." This principle tells us that nothing we possess belongs to us permanently. God is the ultimate landowner, and everything we have is on loan from Him. 

This concept calls to mind the New Testament verse that asks, "What have you got that was not given to you?" If we adopted this perspective, we'd realize that everything we own truly belongs to the Lord.

The land, therefore, was a tangible reminder of God's ownership and generosity. He allotted portions of land to each tribe and family, intending to make them aware that they were His tenants, not owners. The ultimate goal was to instil the idea that the Lord is the landlord, and everything we possess is on loan from Him for this life only.

With this understanding, we proceed to a series of possibilities related to the Year of Jubilee. These possibilities outline the various scenarios and conditions surrounding property, servants, and freedom, all within the context of the 50th year. Let's explore these situations. 

In verse 29, God addresses houses in walled cities, providing an additional layer to the regulations. These houses were treated differently. A house in a walled city could be redeemed for a year, giving the owner the opportunity to buy it back. If not redeemed, it would return to the original owner in the Year of Jubilee.

Verse 32 emphasizes the sanctity of the Levites' cities. In these cities, properties could not be sold permanently, reflecting the importance of supporting the Levites in their service to the Lord.

God also addresses the sale of dwellings in villages without walls in verse 31. In this case, the rules were similar to those for rural land. If a house in a village was sold, it could be redeemed in the Year of Jubilee. In the case of Levite houses in the Levite cities, there was a provision for redemption. A Levite could always redeem his house in the city of his possession. These regulations reinforced God's commitment to supporting the Levites' service in the community. Throughout these regulations, the underlying principle remains that God is the ultimate owner, and everything is entrusted to His people. They are to demonstrate trust in His provision and an understanding that they are stewards of God's blessings.

This brings us to verse 35, which deals with helping a poverty-stricken relative. If one of your brethren becomes poor and falls into poverty, you should help him as if he were a stranger or sojourner. However, this help comes with conditions outlined in the following verses. Verses 36 and 37 explain that when helping a poverty-stricken relative, you should not charge usury or interest on the assistance you provide. The Lord emphasizes this by stating that charging interest is against His will. In verse 37, it is further emphasized that you should not lend money for usury or profit from loans made with food. These guidelines are given in the context of God's grace to the Israelites, reminding them that they should extend that grace to their brethren. Verse 39 elaborates on the assistance you offer. If any of your brethren who fell into poverty becomes your hired servant, you should not treat them as a slave, and you cannot compel them into slavery. They should serve you as a hired servant and live with you until the Year of Jubilee, at which point they could leave having fulfilled their commitment. This verse reminds the Israelites that these individuals are their brethren and should not be treated as slaves, as they themselves were once in bondage in Egypt.

The reason for these regulations is a powerful one. In verse 42, God connects this guidance to the Israelites' own history. He reminds them that they were once slaves in the land of Egypt, and He redeemed them, setting them free. Thus, they should not make their fellow Israelites slaves but rather treat them as hired servants. The Year of Jubilee serves as a reflection of God's grace and redemption, a lesson in mercy and fairness towards their brethren.

Verse 43 says you shall not rule over him with rigour, the Hebrew word translated rigour means with harshness or severity or cruelty so you can't make him a slave and even if you hire him as a hired servant you I can't treat him partially severely.

What is being conveyed here is that you can't have a fellow Israelite as a slave, but you can make a gentile a slave. In other words, if you found a foreigner, you could have them and their children as your property, essentially buying them. The scripture states that you can't do this to a fellow Jew, but it's permitted when dealing with gentiles. This distinction is essential to grasp.

Continuing in verse 46, it mentions that you may take these gentile slaves as an inheritance for your children, meaning they become a permanent part of your family as servants. However, when it comes to fellow Israelites, these regulations don't apply. The passage emphasizes that you should not rule over your brethren, the children of Israel, with rigor.

This entire topic, especially in the context of the Bible, raises complex issues regarding slavery. Earlier in the book of Isaiah, these concerns were addressed, but they remain a perpetual problem. During the Civil War, some Christians used passages like these to justify slavery. Those against slavery argued that it existed long before Moses, and the Mosaic Law aimed to regulate it fairly, which was often not the case. Even though many slave owners claimed to be Christians, their treatment of slaves didn't align with Christian principles. Moreover, as pointed out, if the early church had taken a militant stance against slavery, it could have been perceived as a political movement, hindering the spread of the gospel in the Roman world. There were no democracies or popular elections at the time, so the church had no means to overthrow slavery.

We can’t really judge how different the times and culture was at that time. (70’s TV)

In summary, Leviticus Chapter 25 purpose is to introduce and explain two special years. The sabbatical year every seventh year for rest and the Year of Jubilee every fiftieth year, where both the land and people return to their original owners. These special years are intended for observing and acknowledging that the Lord is the true owner.

This passage conveys a sense of ownership and stewardship. The Lord is the ultimate owner, and we are stewards of His blessings. The Lord is the landlord, and we are but the tenants. This should be the perspective held towards everything we possess.

I believe the overwhelming lesson in this passage is quite clear. The Scripture explicitly states, "I own the land, I redeemed you." Therefore, you need to do as I say. But there's another practical lesson to be drawn here. It's all about trusting the Lord. Imagine you're a farmer, and you've been tending a piece of property for six years. Now, it's approaching the sabbatical year, and you must refrain from touching the land for an entire year. That requires an immense amount of faith. You must trust the Lord implicitly.

This trust isn't far from the concept in the New Testament when we give money. We might write that check and think, "I'm giving a substantial amount to the Lord. What if I need it?" In essence, you're giving your possession to the Lord, obeying Him. In doing so, you have to place your trust in Him to provide for your needs. Isn't that a remarkable parallel?

Let's remember what Leviticus 25 conveys. God promises to provide if you listen to Him. He says, "I'll provide, and I'll protect." Does the New Testament contain a similar promise if you give? Well, let's see. Turn to 2 Corinthians Chapter 9. In 2 Corinthians 9:6, it says, "He who sows sparingly will reap sparingly, and he who sows bountifully will reap bountifully." This is akin to the law of the harvest, sow a handful, and you'll reap little; sow generously, and you'll reap abundantly.

Verse 7 emphasizes that we should always give with the right attitude. Don't give grudgingly or out of obligation. God loves a cheerful giver. This means that giving, even financially, should be a joyful experience, a fun and happy part of our service of God. In essence, by being a willing, cheerful, and generous giver. Another passage to consider is found in Philippians 4, where the context is financial giving. It says, "But my God shall supply all your needs according to his riches in glory." The key point is that God provides according to His vast riches.

To sum it up, Leviticus Chapter 25 introduces the concepts of ownership and stewardship. The Lord is the ultimate owner, while we are stewards of His blessings. He is the landlord, and we are the tenants. This perspective should apply to everything we possess. Leviticus Ch 25 basically just states that we are to be gracious and generous like Father God. Thankful always for His grace that we should never forget that and be thankful for this reminder found deep within the Old Testament Levitical law.