Leviticus 25:24 · Bible study
Leviticus 25:24 Commentary: Redemption Grounded in God's Land Ownership
Hebrew · 8 what the commentators say
Meaning in one sentence
A study of Leviticus 25:24 exploring how God's claim on the land grounds the command to grant redemption, with historical context and theological significance.
Research Summary
- Meaning: God commands that every sale of land must include a right of redemption because He is the true owner of the land.
- Key words: achuzzah (possession by inheritance), geullah (redemption, redeeming a relative's property), natan (to give, grant).
- Main debate: Whether this law is limited to ancient Israel's theocratic land system or provides a transferable principle for economic justice today.
- Theological theme: God's sovereignty over creation and His compassionate provision for the poor through community responsibility.
- Best use: Teaching on stewardship, social justice, and the hope of restoration that points to redemption in Christ.
Translation Comparison
BSB Berean Standard Bible 2020
Thus for every piece of property you possess, you must provide for the redemption of the land.
WEB World English Bible 2000
In all the land of your possession you shall grant a redemption for the land.
KJV King James Version 1769
And in all the land of your possession ye shall grant a redemption for the land.
ASV American Standard Version 1901
And in all the land of your possession ye shall grant a redemption for the land.
YLT Young's Literal Translation 1898
and in all the land of your possession a redemption ye do give to the land.
Darby Darby Bible 1890
And in all the land of your possession ye shall grant a redemption for the land.
Douay-Rheims Douay-Rheims Bible 1899
For which cause all the country of your possession shall be under the condition of redemption.
Translations in other languages (10 available)
Por tanto, en toda la tierra de vuestra posesión, otorgaréis redención á la tierra.
Portanto, em toda a terra de vossa possessão, outorgareis remissão à terra.
Dans tout le pays dont vous aurez la possession, vous établirez le droit de rachat pour les terres.
Und sollt in all eurem Lande das Land zu lösen geben.
Daarom zult gij, in het ganse land uwer bezitting, lossing voor het land toelaten.
Perciò, in tutto il paese che sarà vostro possesso, concederete il diritto di riscatto del suolo.
A po wszystkiej ziemi osiadłości waszej pozwolicie wykupywać ziemię.
по всей земле владения вашего дозволяйте выкуп земли.
在你們所得為業 的全 地，也要准人 將地 贖回。
Wherever there is property in land, the owner is to have the right of getting it back.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Leviticus 25:24
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse functions as the practical outworking of the principle stated in the preceding verse: the land belongs to God, so Israel cannot sell it in perpetuity. Barnes notes that the land was allotted by Yahweh among the families for their use, and therefore no human authority could permanently alienate an estate from its original family. Calvin adds that the command to grant redemption aims to keep the land with the legal possessor, minimizing the disruption to the division made by Joshua. Gill emphasizes the buyer's legal obligation: when a poor Israelite sells his property out of necessity, the buyer must allow either the seller or his kinsman to buy it back, especially after a two-year term. Wesley calls it a 'right of redemption' granted in a specific time and manner. The consensus is clear: this is not an optional charity but a binding legal command rooted in God's ultimate ownership of the land.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The command is straightforward: because the land belongs to God, every sale must include a right of redemption for the original family.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| God's ownership of the land | All traditions agree that the land belonged to God and that Israel held it as tenants. This is the foundation of the redemption law. | Some interpret this as a unique arrangement for Israel in Canaan; others see a universal principle about property rights under God. |
| The role of the kinsman-redeemer | The nearest relative has the primary responsibility to redeem the poor relative's land (v25). | Christians differ on whether this office is a direct type of Christ or merely a background pattern. Catholic and Reformed traditions often see a typological connection; some evangelical traditions are cautious about allegory. |
| Application to Christians today | The law shows God's heart for the poor and for preserving family identity. | Some argue the literal land laws were tied to the land of Canaan and the Jubilee cycle, no longer binding. Others apply the principle of restoration and debt relief as a continuing moral duty. |
| Relationship to the Year of Jubilee | The Jubilee is the final redemption if the family cannot buy the land back (v28). | Views differ on whether the Jubilee was ever fully implemented in history and whether its symbolism is entirely fulfilled in Christ or awaits a future restoration. |
Historical & Cultural Context
The historical background of Leviticus 25:24 reaches back to the conquest of Canaan under Joshua. The land was divided by lot among the twelve tribes, and each family received an inalienable inheritance (Numbers 26:52-56; Joshua 13-21). This inheritance was sacred, it linked the family to its history, its portion in the promised land, and ultimately to God who gave it. The law of Jubilee and the redemption system protected this link. The Hebrew word for redemption, geullah (H1353), carries the sense of a kinsman-redeemer (goel) who buys back a relative's property, freedom, or even life (Ruth 4; cf. the kinsman-redeemer law in Leviticus 25:25). The command in verse 24 is a broad principle: in every case of land sale, a right of redemption must exist. This prevented the rich from permanently accumulating land and kept families connected to their tribal territory. The context of the Jubilee (verse 28) shows that if the family never redeemed the land, it would automatically return in the fiftieth year. Houses in walled cities followed a different rule, redemption was limited to one year, but the principle for agricultural land and village houses (verse 31) remained tied to the Jubilee. The land itself was treated as God's possession; Israel were tenants. This theology shaped their entire economy around trust in God's provision, mercy for the poor, and hope of restoration.
Textual Notes
The supplied sources note no significant textual variants for Leviticus 25:24. The major translations (WEB, KJV, ASV, BSB, YLT, Darby, Douay) agree closely on the wording and meaning. The command to "grant a redemption" is stable across manuscripts.
Reception History
The early church read this verse as an example of God's care for the poor and a shadow of Christ's redeeming work. Irenaeus and Origen saw the Year of Jubilee and the kinsman-redeemer as types of Christ's restoration. The Reformers, especially Calvin, emphasized God's sovereignty over the land and the command to prevent economic oppression. In modern Christian social ethics, this passage has been cited as a biblical basis for land reform, debt forgiveness, and community-based restoration programs. It continues to inspire ministries that buy back homes and properties for families at risk of homelessness.
Preaching This Verse
Three-point outline
- God owns the land. The command is grounded in the prior declaration: "the land is mine" (v23). Israel does not possess the land absolutely; they are stewards and sojourners with God.
- Redemption is a command, not a suggestion. The verb "you shall grant" (tittenu) is a compulsory imperative. The seller or his kinsman has a legal right to buy back the land.
- This law protects the vulnerable. The poor are not permanently dispossessed. God builds a safety net into the economic structure so that families can reclaim their inheritance.
Five-point outline
- God's sovereignty over the land, the foundation of the command.
- Redemption as a legal right, buyers cannot refuse.
- The role of the kinsman-redeemer, the nearest relative steps in.
- The Jubilee as a final safety, if no one redeems, the land returns in the fiftieth year.
- The distinction between rural land and walled cities, houses in cities have a shorter redemption period.
Illustration hooks
- A family farm passed down for generations. A financial crisis forces a sale. The community sees it as their duty to help buy it back, preserving the family's heritage.
- A modern debt-relief program: a church collects funds to clear a family's medical debt, restoring their financial footing without them losing their home.
- A land title in a developing country where the poor lose ancestral land to large corporations. The concept of a "redemption right" would protect them.
Questions your congregation is asking
- Does this law apply to Christians today, or was it only for ancient Israel?
- What does this tell us about God's heart for the poor and for justice?
- How can we practice "redemption", helping people reclaim what they have lost?
Leading a Discussion
In Leviticus 25:23-24, God sets a boundary on the ownership of land: the land is His, and Israel are tenants. This verse commands that every sale of land include a right of redemption, a way for the original family to buy it back. As you talk with your group, think about what it means for God to call Himself the true owner of everything we call ours. The law is designed to prevent permanent poverty and to preserve hope.
Discussion questions
- Read Leviticus 25:23-24. Why does God begin with the statement "the land is mine" before giving the command about redemption? What is the connection?
- The word "redemption" (geullah) appears here. What is a kinsman-redeemer, and what did he do? (Scan Ruth 4 or Leviticus 25:25 for help.)
- How did this law protect poor families from being permanently homeless or landless?
- Why do you think houses in walled cities had a one-year redemption limit, while village homes and farmland were tied to the Jubilee? (See verses 29-31.)
- What does this law reveal about God's character, His concern for justice, mercy, and family stability?
- In what ways does Jesus act as our greater Kinsman-Redeemer? (See Ephesians 1:7, 14.) How does this verse point to Him?
- If God owns everything we have, how should that change the way we think about property, debt, and generosity?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 25:27 | then let him reckon the years since its sale, and restore the surplus to the man to whom he sold it; and he shall return to his property. |
| Leviticus 25:31 | But the houses of the villages which have no wall around them shall be accounted for with the fields of the country: they may be redeemed, and they shall be released in the Jubilee. |
| Leviticus 25:51 | If there are yet many years, according to them he shall give back the price of his redemption out of the money that he was bought for. |
| Leviticus 25:53 | As a servant hired year by year shall he be with him. He shall not rule with harshness over him in your sight. |
| Romans 8:23 | Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. |
| I Corinthians 1:30 | Because of him, you are in Christ Jesus, who was made to us wisdom from God, and righteousness and sanctification, and redemption, |
| Ephesians 1:7 | In him we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace |
| Ephesians 1:14 | who is a pledge of our inheritance, to the redemption of God’s own possession, to the praise of his glory. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barn
Calvin's Commentaries Reformed 1564
Calvin points out that God's land-redemption laws served a purpose far beyond preserving family names, as other nations did. God aimed to keep the original division from Joshua intact so the memory of His kindness in giving the land would never fade. The jubilee cancellation of sales was a renewal of that gift.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible Schools commentary notes that these verses combine elements from two distinct legal traditions, the Holiness Code and the Priestly Code, in their treatment of land redemption. It highlights the mixed character of the passage, showing how different strands of Israelite law were woven together.
Geneva Bible Notes Reformed 1599
The Geneva annotators stress that God's command requires every land sale among Israelites to be reversible. No transfer of property could be permanent, because the land ultimately belonged to God and was to remain within each tribe and family.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that in the land of Canaan, when a person sells his inherited property out of need, the buyer is obligated to allow the seller or his nearest relative to redeem it. He notes that this right becomes available after two years, and the buyer cannot prevent it.
Lange's Commentary Reformed 1857
Lange sees the Sabbatical and Jubilee laws as God asserting His absolute ownership over the land, its produce, and every social relationship in Israel. The people held everything as sojourners with Him, and these institutions periodically restored the original divine order, preventing permanent loss of inheritance and softening class divisions.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the underlying principle for all these land laws: God owns the land, and Israel's place in it is as resident aliens. Their perpetual title is not absolute ownership but tenancy under God, which makes the Jubilee restoration of property a lasting reminder of their dependence on Him.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley explains that redemption is not a vague idea but a specific legal right. This right can only be exercised at a particular time and according to a set procedure. The focus falls on the structured conditions that govern the act of redemption.