Leviticus 25-27
Leviticus 25-27; Ps 119.89-96
Leviticus is a combination of legal pronouncements couched in the narrative of Israel’s life around Mt Sinai. By setting forth the laws for community maintenance in the Promised Land, it reinforced the surety of God’s promise originally given to Abraham (cf. Gen 12.3; 15.6ff); He would bring His people into His land. Among other things, the final chapters of Leviticus provided Israel with principles of how they should be holy with their money: by using it for edification—and not exploitation.
In ch 25 the text emphasizes that Israel’s corporate occupancy of the land was to be more highly esteemed than the opportunity to maximize one’s individual/familial prosperity. This idea is developed under two headings:
- Covenant socioeconomics and the Promised Land (vv. 1-34). These themes come together in that Israel was to express their stewardship in obeying a Sabbath rest for the land (vv. 1-7), and reflect their temporary occupancy in the land by returning land-rights to the original family of ownership every Jubilee (vv. 8-24). All of this was according to the declaration of the LORD: “The land is not to be permanently sold because it is Mine, and you are only foreigners and temporary residents on My land” (v. 23)
- Covenant socioeconomics and servitude (vv. 25-34). Just as property could be gained and lost temporarily, one’s economic status might change over time, according to the cycles of life. Thus, God commanded that the year of Jubilee have implications for socioeconomics and servitude. Since God had redeemed Israel from Egypt, the Israelites were not to take advantage of a brother who was destitute (vv. 35-38). Ultimately those of Israelite descent had priority in the land—as evidenced by their mandated release in the year of Jubilee, even if they are owned by a foreigner. This too was according to the declaration of the LORD: “The Israelites are My slaves. They are My slaves I brought out of the land of Egypt; I am the LORD your God” (v. 55)
The socioeconomic stipulations of ch 25 are reinforced by the theme of God’s justiceexpressed in ch 26. These too are seen in light of the significance of the Promised Land. God vowed to both reward Israel’s obedience by giving them peace in Canaan (vv. 1-13), and recompense their disobedience with exile and difficulty in a foreign land (vv. 14-39; cf. 2 Kgs 17.5-8; 24.10ff.). These statements of warning were followed by statements of kindness for those who act appropriately, and in vv. 40-46 God vowed justice toward the penitent by yet dwelling among them.
Leviticus 25-27 has national socioeconomics in view: commands for Israel to be holy with their money and resources that they might be God’s faithful people in God’s land. Ch 27 concludes the instructions for financial stewardship in Canaan by stating that if one made a vow in accord with a time of prosperity or need, God took the vow at face value. The text details seven different objects which an Israelite, in a time of prosperity or need, would be tempted to vow, and the valuation for each one’s redemption. The proceeds collected would be used to maintain the cultic regime of Israel.
These chapters provided the young nation of Israel with instructions for ‘financial sanctification’ in Canaan. As one follows the storyline of Scripture, this theme—like so many—is transformed from a paradigm of life in Canaan to a paradigm of life in Christ, and the church. Yet just as Israel was to use their resources for edifying their brothers and sisters, the New Testament records that those of faith in Christ are to use their finances for the same cause. Luke described the general situation of the church in Jerusalem:
“Now the multitude of those who believed were of one heart and soul, and no one said that any of his possessions was his own, but instead they held everything in common. And with great power the apostles were giving testimony to the resurrection of the Lord Jesus, and great grace was on all of them. For there was not a needy person among them, because all those who owned lands or houses sold them, brought the proceeds of the things that were sold, and laid them at the apostles’ feet. This was then distributed to each person as anyone had a need” (Acts 4.32-35)
Paul wrote that this atmosphere of ‘financial edification,’ especially for qualified widows (cf. Acts 6.1-7; 1 Tim 5.2-16), was to characterize life in the church—even as far removed from Canaan as Ephesus:
“Instruct those who are rich in the present age not to be arrogant or to set their hope on the uncertainty of wealth, but on God, who richly provides us with all things to enjoy. Instruct them to do good, to be rich in good works, to be generous, willing to share, storing up for themselves a good foundation for the age to come, so that they may take hold of life that is real” (1 Tim 6.17-19).
*For a complete list of references, please see scripturestoryline.com