Leviticus 27

Leviticus 27:1

The Bread of the Presence

There is also care for the bread of the Presence on the table. What is said here about the bread of the Presence is an addition to what we read about them in Exodus 25 (Exodus 25:23-30).

The twelve loaves of the bread of the Presence represent the twelve tribes of Israel. The pure incense on it indicates that from the people, as God sees them according to His counsel, a pleasant fragrance of the pure frankincense rises in His sanctuary. The frankincense speaks of the Lord Jesus, because in themselves the people have nothing that is pleasing to God.

In the sanctuary we see how God’s plans continue to shine brightly, even if the people are unfaithful. In the light of the lampstand God constantly sees the bread of the Presence: picture of the people, carried by the table, picture of the Lord Jesus. It always says: “before the LORD” (Leviticus 24:3; 4; 6; 8).

The loaves of the bread of the Presence are made of fine flour. This is also used to make the grain offering (Leviticus 2:1). It is the fruit of the earth and speaks of the Lord Jesus as the perfect Man on earth. He is also the life of the believers and therefore the twelve loaves of the bread of the Presence speak of the people of God.

The priests make themselves one with the people by eating this bread. Those who are used to being in God’s presence feed themselves with the thought that God loves His people despite their failures. They will share in God’s love for His people and that will inspire them to serve that people, despite their unfaithfulness.

Leviticus 27:2

The Bread of the Presence

There is also care for the bread of the Presence on the table. What is said here about the bread of the Presence is an addition to what we read about them in Exodus 25 (Exodus 25:23-30).

The twelve loaves of the bread of the Presence represent the twelve tribes of Israel. The pure incense on it indicates that from the people, as God sees them according to His counsel, a pleasant fragrance of the pure frankincense rises in His sanctuary. The frankincense speaks of the Lord Jesus, because in themselves the people have nothing that is pleasing to God.

In the sanctuary we see how God’s plans continue to shine brightly, even if the people are unfaithful. In the light of the lampstand God constantly sees the bread of the Presence: picture of the people, carried by the table, picture of the Lord Jesus. It always says: “before the LORD” (Leviticus 24:3; 4; 6; 8).

The loaves of the bread of the Presence are made of fine flour. This is also used to make the grain offering (Leviticus 2:1). It is the fruit of the earth and speaks of the Lord Jesus as the perfect Man on earth. He is also the life of the believers and therefore the twelve loaves of the bread of the Presence speak of the people of God.

The priests make themselves one with the people by eating this bread. Those who are used to being in God’s presence feed themselves with the thought that God loves His people despite their failures. They will share in God’s love for His people and that will inspire them to serve that people, despite their unfaithfulness.

Leviticus 27:3

The Bread of the Presence

There is also care for the bread of the Presence on the table. What is said here about the bread of the Presence is an addition to what we read about them in Exodus 25 (Exodus 25:23-30).

The twelve loaves of the bread of the Presence represent the twelve tribes of Israel. The pure incense on it indicates that from the people, as God sees them according to His counsel, a pleasant fragrance of the pure frankincense rises in His sanctuary. The frankincense speaks of the Lord Jesus, because in themselves the people have nothing that is pleasing to God.

In the sanctuary we see how God’s plans continue to shine brightly, even if the people are unfaithful. In the light of the lampstand God constantly sees the bread of the Presence: picture of the people, carried by the table, picture of the Lord Jesus. It always says: “before the LORD” (Leviticus 24:3; 4; 6; 8).

The loaves of the bread of the Presence are made of fine flour. This is also used to make the grain offering (Leviticus 2:1). It is the fruit of the earth and speaks of the Lord Jesus as the perfect Man on earth. He is also the life of the believers and therefore the twelve loaves of the bread of the Presence speak of the people of God.

The priests make themselves one with the people by eating this bread. Those who are used to being in God’s presence feed themselves with the thought that God loves His people despite their failures. They will share in God’s love for His people and that will inspire them to serve that people, despite their unfaithfulness.

Leviticus 27:4

The Bread of the Presence

There is also care for the bread of the Presence on the table. What is said here about the bread of the Presence is an addition to what we read about them in Exodus 25 (Exodus 25:23-30).

The twelve loaves of the bread of the Presence represent the twelve tribes of Israel. The pure incense on it indicates that from the people, as God sees them according to His counsel, a pleasant fragrance of the pure frankincense rises in His sanctuary. The frankincense speaks of the Lord Jesus, because in themselves the people have nothing that is pleasing to God.

In the sanctuary we see how God’s plans continue to shine brightly, even if the people are unfaithful. In the light of the lampstand God constantly sees the bread of the Presence: picture of the people, carried by the table, picture of the Lord Jesus. It always says: “before the LORD” (Leviticus 24:3; 4; 6; 8).

The loaves of the bread of the Presence are made of fine flour. This is also used to make the grain offering (Leviticus 2:1). It is the fruit of the earth and speaks of the Lord Jesus as the perfect Man on earth. He is also the life of the believers and therefore the twelve loaves of the bread of the Presence speak of the people of God.

The priests make themselves one with the people by eating this bread. Those who are used to being in God’s presence feed themselves with the thought that God loves His people despite their failures. They will share in God’s love for His people and that will inspire them to serve that people, despite their unfaithfulness.

Leviticus 27:5

Blasphemy and the Punishment for It

After having seen in the sanctuary what the people are before God, this event shows in picture what the external condition of the whole people is. Through her connection with an Egyptian man, an Israelite woman has given birth to a blaspheming son. The woman married this Egyptian during the time that she was still in slavery with the people in Egypt.

Her husband and son belong to the “mixed multitude” who went up from Egypt with the Israelites (Exodus 12:38). But the son proves that his heart has remained connected with Egypt. There is no respect whatsoever for the LORD. He even defies Him by blaspheming “the Name” in a struggle with an Israelite.

The ‘Name’ refers to the whole of God’s being, not a particular presentation of God as shown separately in each Name. The man does not only speak evil of it, but ‘curses’ the Name. He accuses that name of evil things against his better judgment.

This is a picture of the spiritual state of the people of Israel, of which Jerusalem is the model par excellence. What is true for Israel, is what is said of Jerusalem: “The great city which mystically is called Sodom and Egypt, where also their Lord was crucified” (Revelation 11:8).

Israel’s greatest sin is the blaspheming of the Lord Jesus. They killed Him. That is the picture that emerges in Leviticus 24:17. That is why the people have been put to death, which means that God has rejected them. It is now “Lo-ammi”, which means “not My people” (Hosea 1:9). The woman is from the tribe of Dan. This tribe has an unfavorable sound and meaning among the tribes of Israel (Genesis 49:16-17; Judges 17:1-13; Judges 18:1-31). It is noteworthy that this case of blasphemy is connected to this tribe.

As for the case itself, it is not clear what should happen to the son. Therefore he is put in custody until there is a statement of the LORD about the punishment to be applied. This is one of the four cases where Moses has to wait for a Divine answer in a situation where it is not clear how to act (Numbers 9:6-14; Numbers 15:32-36; Numbers 27:1-11).

The LORD determines that the man must be stoned. But first, all who have heard the blaspheme must put their hands on his head. The putting on of hands means the identification with the object on which the hands are put on. In this case, they put the guilt of the crime they witnessed on the head of the offender. They thus relieve themselves.

This blasphemer of the Name is the first to be subjected to the death penalty under the law of Moses. Later this law is abused by ungodly judges to condemn the Lord Jesus to death (Matthew 26:65b-66). Stephen will be the first martyr for the Name of the Lord Jesus by abuse of this law by the same criminal judges (Acts 6:11).

The provisions for retaliation for injury or manslaughter already apply to Israel at that time (Exodus 21:12-36). The case of the son of the Egyptian is the reason to declare these rules of retaliation also applicable to the stranger (Leviticus 24:22). The “eye for eye, tooth for tooth” principle indicates that the penalty should be in line with the crime, not higher and not lower. It is a righteous punishment.

The two sections in this chapter are not in chronological order. In the history of the people it will be that first Israel will be rejected because of their sin and then the night will come for the people, the night in which the high priest keeps the light on. It is the grace of God that He has reversed that order. He knows the stubbornness of His people, but he acts according to his own purpose. This purpose will be carried out because of the service of the Lord Jesus now in the sanctuary.

Leviticus 27:6

Blasphemy and the Punishment for It

After having seen in the sanctuary what the people are before God, this event shows in picture what the external condition of the whole people is. Through her connection with an Egyptian man, an Israelite woman has given birth to a blaspheming son. The woman married this Egyptian during the time that she was still in slavery with the people in Egypt.

Her husband and son belong to the “mixed multitude” who went up from Egypt with the Israelites (Exodus 12:38). But the son proves that his heart has remained connected with Egypt. There is no respect whatsoever for the LORD. He even defies Him by blaspheming “the Name” in a struggle with an Israelite.

The ‘Name’ refers to the whole of God’s being, not a particular presentation of God as shown separately in each Name. The man does not only speak evil of it, but ‘curses’ the Name. He accuses that name of evil things against his better judgment.

This is a picture of the spiritual state of the people of Israel, of which Jerusalem is the model par excellence. What is true for Israel, is what is said of Jerusalem: “The great city which mystically is called Sodom and Egypt, where also their Lord was crucified” (Revelation 11:8).

Israel’s greatest sin is the blaspheming of the Lord Jesus. They killed Him. That is the picture that emerges in Leviticus 24:17. That is why the people have been put to death, which means that God has rejected them. It is now “Lo-ammi”, which means “not My people” (Hosea 1:9). The woman is from the tribe of Dan. This tribe has an unfavorable sound and meaning among the tribes of Israel (Genesis 49:16-17; Judges 17:1-13; Judges 18:1-31). It is noteworthy that this case of blasphemy is connected to this tribe.

As for the case itself, it is not clear what should happen to the son. Therefore he is put in custody until there is a statement of the LORD about the punishment to be applied. This is one of the four cases where Moses has to wait for a Divine answer in a situation where it is not clear how to act (Numbers 9:6-14; Numbers 15:32-36; Numbers 27:1-11).

The LORD determines that the man must be stoned. But first, all who have heard the blaspheme must put their hands on his head. The putting on of hands means the identification with the object on which the hands are put on. In this case, they put the guilt of the crime they witnessed on the head of the offender. They thus relieve themselves.

This blasphemer of the Name is the first to be subjected to the death penalty under the law of Moses. Later this law is abused by ungodly judges to condemn the Lord Jesus to death (Matthew 26:65b-66). Stephen will be the first martyr for the Name of the Lord Jesus by abuse of this law by the same criminal judges (Acts 6:11).

The provisions for retaliation for injury or manslaughter already apply to Israel at that time (Exodus 21:12-36). The case of the son of the Egyptian is the reason to declare these rules of retaliation also applicable to the stranger (Leviticus 24:22). The “eye for eye, tooth for tooth” principle indicates that the penalty should be in line with the crime, not higher and not lower. It is a righteous punishment.

The two sections in this chapter are not in chronological order. In the history of the people it will be that first Israel will be rejected because of their sin and then the night will come for the people, the night in which the high priest keeps the light on. It is the grace of God that He has reversed that order. He knows the stubbornness of His people, but he acts according to his own purpose. This purpose will be carried out because of the service of the Lord Jesus now in the sanctuary.

Leviticus 27:7

Blasphemy and the Punishment for It

After having seen in the sanctuary what the people are before God, this event shows in picture what the external condition of the whole people is. Through her connection with an Egyptian man, an Israelite woman has given birth to a blaspheming son. The woman married this Egyptian during the time that she was still in slavery with the people in Egypt.

Her husband and son belong to the “mixed multitude” who went up from Egypt with the Israelites (Exodus 12:38). But the son proves that his heart has remained connected with Egypt. There is no respect whatsoever for the LORD. He even defies Him by blaspheming “the Name” in a struggle with an Israelite.

The ‘Name’ refers to the whole of God’s being, not a particular presentation of God as shown separately in each Name. The man does not only speak evil of it, but ‘curses’ the Name. He accuses that name of evil things against his better judgment.

This is a picture of the spiritual state of the people of Israel, of which Jerusalem is the model par excellence. What is true for Israel, is what is said of Jerusalem: “The great city which mystically is called Sodom and Egypt, where also their Lord was crucified” (Revelation 11:8).

Israel’s greatest sin is the blaspheming of the Lord Jesus. They killed Him. That is the picture that emerges in Leviticus 24:17. That is why the people have been put to death, which means that God has rejected them. It is now “Lo-ammi”, which means “not My people” (Hosea 1:9). The woman is from the tribe of Dan. This tribe has an unfavorable sound and meaning among the tribes of Israel (Genesis 49:16-17; Judges 17:1-13; Judges 18:1-31). It is noteworthy that this case of blasphemy is connected to this tribe.

As for the case itself, it is not clear what should happen to the son. Therefore he is put in custody until there is a statement of the LORD about the punishment to be applied. This is one of the four cases where Moses has to wait for a Divine answer in a situation where it is not clear how to act (Numbers 9:6-14; Numbers 15:32-36; Numbers 27:1-11).

The LORD determines that the man must be stoned. But first, all who have heard the blaspheme must put their hands on his head. The putting on of hands means the identification with the object on which the hands are put on. In this case, they put the guilt of the crime they witnessed on the head of the offender. They thus relieve themselves.

This blasphemer of the Name is the first to be subjected to the death penalty under the law of Moses. Later this law is abused by ungodly judges to condemn the Lord Jesus to death (Matthew 26:65b-66). Stephen will be the first martyr for the Name of the Lord Jesus by abuse of this law by the same criminal judges (Acts 6:11).

The provisions for retaliation for injury or manslaughter already apply to Israel at that time (Exodus 21:12-36). The case of the son of the Egyptian is the reason to declare these rules of retaliation also applicable to the stranger (Leviticus 24:22). The “eye for eye, tooth for tooth” principle indicates that the penalty should be in line with the crime, not higher and not lower. It is a righteous punishment.

The two sections in this chapter are not in chronological order. In the history of the people it will be that first Israel will be rejected because of their sin and then the night will come for the people, the night in which the high priest keeps the light on. It is the grace of God that He has reversed that order. He knows the stubbornness of His people, but he acts according to his own purpose. This purpose will be carried out because of the service of the Lord Jesus now in the sanctuary.

Leviticus 27:8

Blasphemy and the Punishment for It

After having seen in the sanctuary what the people are before God, this event shows in picture what the external condition of the whole people is. Through her connection with an Egyptian man, an Israelite woman has given birth to a blaspheming son. The woman married this Egyptian during the time that she was still in slavery with the people in Egypt.

Her husband and son belong to the “mixed multitude” who went up from Egypt with the Israelites (Exodus 12:38). But the son proves that his heart has remained connected with Egypt. There is no respect whatsoever for the LORD. He even defies Him by blaspheming “the Name” in a struggle with an Israelite.

The ‘Name’ refers to the whole of God’s being, not a particular presentation of God as shown separately in each Name. The man does not only speak evil of it, but ‘curses’ the Name. He accuses that name of evil things against his better judgment.

This is a picture of the spiritual state of the people of Israel, of which Jerusalem is the model par excellence. What is true for Israel, is what is said of Jerusalem: “The great city which mystically is called Sodom and Egypt, where also their Lord was crucified” (Revelation 11:8).

Israel’s greatest sin is the blaspheming of the Lord Jesus. They killed Him. That is the picture that emerges in Leviticus 24:17. That is why the people have been put to death, which means that God has rejected them. It is now “Lo-ammi”, which means “not My people” (Hosea 1:9). The woman is from the tribe of Dan. This tribe has an unfavorable sound and meaning among the tribes of Israel (Genesis 49:16-17; Judges 17:1-13; Judges 18:1-31). It is noteworthy that this case of blasphemy is connected to this tribe.

As for the case itself, it is not clear what should happen to the son. Therefore he is put in custody until there is a statement of the LORD about the punishment to be applied. This is one of the four cases where Moses has to wait for a Divine answer in a situation where it is not clear how to act (Numbers 9:6-14; Numbers 15:32-36; Numbers 27:1-11).

The LORD determines that the man must be stoned. But first, all who have heard the blaspheme must put their hands on his head. The putting on of hands means the identification with the object on which the hands are put on. In this case, they put the guilt of the crime they witnessed on the head of the offender. They thus relieve themselves.

This blasphemer of the Name is the first to be subjected to the death penalty under the law of Moses. Later this law is abused by ungodly judges to condemn the Lord Jesus to death (Matthew 26:65b-66). Stephen will be the first martyr for the Name of the Lord Jesus by abuse of this law by the same criminal judges (Acts 6:11).

The provisions for retaliation for injury or manslaughter already apply to Israel at that time (Exodus 21:12-36). The case of the son of the Egyptian is the reason to declare these rules of retaliation also applicable to the stranger (Leviticus 24:22). The “eye for eye, tooth for tooth” principle indicates that the penalty should be in line with the crime, not higher and not lower. It is a righteous punishment.

The two sections in this chapter are not in chronological order. In the history of the people it will be that first Israel will be rejected because of their sin and then the night will come for the people, the night in which the high priest keeps the light on. It is the grace of God that He has reversed that order. He knows the stubbornness of His people, but he acts according to his own purpose. This purpose will be carried out because of the service of the Lord Jesus now in the sanctuary.

Leviticus 27:9

Blasphemy and the Punishment for It

After having seen in the sanctuary what the people are before God, this event shows in picture what the external condition of the whole people is. Through her connection with an Egyptian man, an Israelite woman has given birth to a blaspheming son. The woman married this Egyptian during the time that she was still in slavery with the people in Egypt.

Her husband and son belong to the “mixed multitude” who went up from Egypt with the Israelites (Exodus 12:38). But the son proves that his heart has remained connected with Egypt. There is no respect whatsoever for the LORD. He even defies Him by blaspheming “the Name” in a struggle with an Israelite.

The ‘Name’ refers to the whole of God’s being, not a particular presentation of God as shown separately in each Name. The man does not only speak evil of it, but ‘curses’ the Name. He accuses that name of evil things against his better judgment.

This is a picture of the spiritual state of the people of Israel, of which Jerusalem is the model par excellence. What is true for Israel, is what is said of Jerusalem: “The great city which mystically is called Sodom and Egypt, where also their Lord was crucified” (Revelation 11:8).

Israel’s greatest sin is the blaspheming of the Lord Jesus. They killed Him. That is the picture that emerges in Leviticus 24:17. That is why the people have been put to death, which means that God has rejected them. It is now “Lo-ammi”, which means “not My people” (Hosea 1:9). The woman is from the tribe of Dan. This tribe has an unfavorable sound and meaning among the tribes of Israel (Genesis 49:16-17; Judges 17:1-13; Judges 18:1-31). It is noteworthy that this case of blasphemy is connected to this tribe.

As for the case itself, it is not clear what should happen to the son. Therefore he is put in custody until there is a statement of the LORD about the punishment to be applied. This is one of the four cases where Moses has to wait for a Divine answer in a situation where it is not clear how to act (Numbers 9:6-14; Numbers 15:32-36; Numbers 27:1-11).

The LORD determines that the man must be stoned. But first, all who have heard the blaspheme must put their hands on his head. The putting on of hands means the identification with the object on which the hands are put on. In this case, they put the guilt of the crime they witnessed on the head of the offender. They thus relieve themselves.

This blasphemer of the Name is the first to be subjected to the death penalty under the law of Moses. Later this law is abused by ungodly judges to condemn the Lord Jesus to death (Matthew 26:65b-66). Stephen will be the first martyr for the Name of the Lord Jesus by abuse of this law by the same criminal judges (Acts 6:11).

The provisions for retaliation for injury or manslaughter already apply to Israel at that time (Exodus 21:12-36). The case of the son of the Egyptian is the reason to declare these rules of retaliation also applicable to the stranger (Leviticus 24:22). The “eye for eye, tooth for tooth” principle indicates that the penalty should be in line with the crime, not higher and not lower. It is a righteous punishment.

The two sections in this chapter are not in chronological order. In the history of the people it will be that first Israel will be rejected because of their sin and then the night will come for the people, the night in which the high priest keeps the light on. It is the grace of God that He has reversed that order. He knows the stubbornness of His people, but he acts according to his own purpose. This purpose will be carried out because of the service of the Lord Jesus now in the sanctuary.

Leviticus 27:10

Blasphemy and the Punishment for It

After having seen in the sanctuary what the people are before God, this event shows in picture what the external condition of the whole people is. Through her connection with an Egyptian man, an Israelite woman has given birth to a blaspheming son. The woman married this Egyptian during the time that she was still in slavery with the people in Egypt.

Her husband and son belong to the “mixed multitude” who went up from Egypt with the Israelites (Exodus 12:38). But the son proves that his heart has remained connected with Egypt. There is no respect whatsoever for the LORD. He even defies Him by blaspheming “the Name” in a struggle with an Israelite.

The ‘Name’ refers to the whole of God’s being, not a particular presentation of God as shown separately in each Name. The man does not only speak evil of it, but ‘curses’ the Name. He accuses that name of evil things against his better judgment.

This is a picture of the spiritual state of the people of Israel, of which Jerusalem is the model par excellence. What is true for Israel, is what is said of Jerusalem: “The great city which mystically is called Sodom and Egypt, where also their Lord was crucified” (Revelation 11:8).

Israel’s greatest sin is the blaspheming of the Lord Jesus. They killed Him. That is the picture that emerges in Leviticus 24:17. That is why the people have been put to death, which means that God has rejected them. It is now “Lo-ammi”, which means “not My people” (Hosea 1:9). The woman is from the tribe of Dan. This tribe has an unfavorable sound and meaning among the tribes of Israel (Genesis 49:16-17; Judges 17:1-13; Judges 18:1-31). It is noteworthy that this case of blasphemy is connected to this tribe.

As for the case itself, it is not clear what should happen to the son. Therefore he is put in custody until there is a statement of the LORD about the punishment to be applied. This is one of the four cases where Moses has to wait for a Divine answer in a situation where it is not clear how to act (Numbers 9:6-14; Numbers 15:32-36; Numbers 27:1-11).

The LORD determines that the man must be stoned. But first, all who have heard the blaspheme must put their hands on his head. The putting on of hands means the identification with the object on which the hands are put on. In this case, they put the guilt of the crime they witnessed on the head of the offender. They thus relieve themselves.

This blasphemer of the Name is the first to be subjected to the death penalty under the law of Moses. Later this law is abused by ungodly judges to condemn the Lord Jesus to death (Matthew 26:65b-66). Stephen will be the first martyr for the Name of the Lord Jesus by abuse of this law by the same criminal judges (Acts 6:11).

The provisions for retaliation for injury or manslaughter already apply to Israel at that time (Exodus 21:12-36). The case of the son of the Egyptian is the reason to declare these rules of retaliation also applicable to the stranger (Leviticus 24:22). The “eye for eye, tooth for tooth” principle indicates that the penalty should be in line with the crime, not higher and not lower. It is a righteous punishment.

The two sections in this chapter are not in chronological order. In the history of the people it will be that first Israel will be rejected because of their sin and then the night will come for the people, the night in which the high priest keeps the light on. It is the grace of God that He has reversed that order. He knows the stubbornness of His people, but he acts according to his own purpose. This purpose will be carried out because of the service of the Lord Jesus now in the sanctuary.

Leviticus 27:11

Blasphemy and the Punishment for It

After having seen in the sanctuary what the people are before God, this event shows in picture what the external condition of the whole people is. Through her connection with an Egyptian man, an Israelite woman has given birth to a blaspheming son. The woman married this Egyptian during the time that she was still in slavery with the people in Egypt.

Her husband and son belong to the “mixed multitude” who went up from Egypt with the Israelites (Exodus 12:38). But the son proves that his heart has remained connected with Egypt. There is no respect whatsoever for the LORD. He even defies Him by blaspheming “the Name” in a struggle with an Israelite.

The ‘Name’ refers to the whole of God’s being, not a particular presentation of God as shown separately in each Name. The man does not only speak evil of it, but ‘curses’ the Name. He accuses that name of evil things against his better judgment.

This is a picture of the spiritual state of the people of Israel, of which Jerusalem is the model par excellence. What is true for Israel, is what is said of Jerusalem: “The great city which mystically is called Sodom and Egypt, where also their Lord was crucified” (Revelation 11:8).

Israel’s greatest sin is the blaspheming of the Lord Jesus. They killed Him. That is the picture that emerges in Leviticus 24:17. That is why the people have been put to death, which means that God has rejected them. It is now “Lo-ammi”, which means “not My people” (Hosea 1:9). The woman is from the tribe of Dan. This tribe has an unfavorable sound and meaning among the tribes of Israel (Genesis 49:16-17; Judges 17:1-13; Judges 18:1-31). It is noteworthy that this case of blasphemy is connected to this tribe.

As for the case itself, it is not clear what should happen to the son. Therefore he is put in custody until there is a statement of the LORD about the punishment to be applied. This is one of the four cases where Moses has to wait for a Divine answer in a situation where it is not clear how to act (Numbers 9:6-14; Numbers 15:32-36; Numbers 27:1-11).

The LORD determines that the man must be stoned. But first, all who have heard the blaspheme must put their hands on his head. The putting on of hands means the identification with the object on which the hands are put on. In this case, they put the guilt of the crime they witnessed on the head of the offender. They thus relieve themselves.

This blasphemer of the Name is the first to be subjected to the death penalty under the law of Moses. Later this law is abused by ungodly judges to condemn the Lord Jesus to death (Matthew 26:65b-66). Stephen will be the first martyr for the Name of the Lord Jesus by abuse of this law by the same criminal judges (Acts 6:11).

The provisions for retaliation for injury or manslaughter already apply to Israel at that time (Exodus 21:12-36). The case of the son of the Egyptian is the reason to declare these rules of retaliation also applicable to the stranger (Leviticus 24:22). The “eye for eye, tooth for tooth” principle indicates that the penalty should be in line with the crime, not higher and not lower. It is a righteous punishment.

The two sections in this chapter are not in chronological order. In the history of the people it will be that first Israel will be rejected because of their sin and then the night will come for the people, the night in which the high priest keeps the light on. It is the grace of God that He has reversed that order. He knows the stubbornness of His people, but he acts according to his own purpose. This purpose will be carried out because of the service of the Lord Jesus now in the sanctuary.

Leviticus 27:12

Blasphemy and the Punishment for It

After having seen in the sanctuary what the people are before God, this event shows in picture what the external condition of the whole people is. Through her connection with an Egyptian man, an Israelite woman has given birth to a blaspheming son. The woman married this Egyptian during the time that she was still in slavery with the people in Egypt.

Her husband and son belong to the “mixed multitude” who went up from Egypt with the Israelites (Exodus 12:38). But the son proves that his heart has remained connected with Egypt. There is no respect whatsoever for the LORD. He even defies Him by blaspheming “the Name” in a struggle with an Israelite.

The ‘Name’ refers to the whole of God’s being, not a particular presentation of God as shown separately in each Name. The man does not only speak evil of it, but ‘curses’ the Name. He accuses that name of evil things against his better judgment.

This is a picture of the spiritual state of the people of Israel, of which Jerusalem is the model par excellence. What is true for Israel, is what is said of Jerusalem: “The great city which mystically is called Sodom and Egypt, where also their Lord was crucified” (Revelation 11:8).

Israel’s greatest sin is the blaspheming of the Lord Jesus. They killed Him. That is the picture that emerges in Leviticus 24:17. That is why the people have been put to death, which means that God has rejected them. It is now “Lo-ammi”, which means “not My people” (Hosea 1:9). The woman is from the tribe of Dan. This tribe has an unfavorable sound and meaning among the tribes of Israel (Genesis 49:16-17; Judges 17:1-13; Judges 18:1-31). It is noteworthy that this case of blasphemy is connected to this tribe.

As for the case itself, it is not clear what should happen to the son. Therefore he is put in custody until there is a statement of the LORD about the punishment to be applied. This is one of the four cases where Moses has to wait for a Divine answer in a situation where it is not clear how to act (Numbers 9:6-14; Numbers 15:32-36; Numbers 27:1-11).

The LORD determines that the man must be stoned. But first, all who have heard the blaspheme must put their hands on his head. The putting on of hands means the identification with the object on which the hands are put on. In this case, they put the guilt of the crime they witnessed on the head of the offender. They thus relieve themselves.

This blasphemer of the Name is the first to be subjected to the death penalty under the law of Moses. Later this law is abused by ungodly judges to condemn the Lord Jesus to death (Matthew 26:65b-66). Stephen will be the first martyr for the Name of the Lord Jesus by abuse of this law by the same criminal judges (Acts 6:11).

The provisions for retaliation for injury or manslaughter already apply to Israel at that time (Exodus 21:12-36). The case of the son of the Egyptian is the reason to declare these rules of retaliation also applicable to the stranger (Leviticus 24:22). The “eye for eye, tooth for tooth” principle indicates that the penalty should be in line with the crime, not higher and not lower. It is a righteous punishment.

The two sections in this chapter are not in chronological order. In the history of the people it will be that first Israel will be rejected because of their sin and then the night will come for the people, the night in which the high priest keeps the light on. It is the grace of God that He has reversed that order. He knows the stubbornness of His people, but he acts according to his own purpose. This purpose will be carried out because of the service of the Lord Jesus now in the sanctuary.

Leviticus 27:13

Blasphemy and the Punishment for It

After having seen in the sanctuary what the people are before God, this event shows in picture what the external condition of the whole people is. Through her connection with an Egyptian man, an Israelite woman has given birth to a blaspheming son. The woman married this Egyptian during the time that she was still in slavery with the people in Egypt.

Her husband and son belong to the “mixed multitude” who went up from Egypt with the Israelites (Exodus 12:38). But the son proves that his heart has remained connected with Egypt. There is no respect whatsoever for the LORD. He even defies Him by blaspheming “the Name” in a struggle with an Israelite.

The ‘Name’ refers to the whole of God’s being, not a particular presentation of God as shown separately in each Name. The man does not only speak evil of it, but ‘curses’ the Name. He accuses that name of evil things against his better judgment.

This is a picture of the spiritual state of the people of Israel, of which Jerusalem is the model par excellence. What is true for Israel, is what is said of Jerusalem: “The great city which mystically is called Sodom and Egypt, where also their Lord was crucified” (Revelation 11:8).

Israel’s greatest sin is the blaspheming of the Lord Jesus. They killed Him. That is the picture that emerges in Leviticus 24:17. That is why the people have been put to death, which means that God has rejected them. It is now “Lo-ammi”, which means “not My people” (Hosea 1:9). The woman is from the tribe of Dan. This tribe has an unfavorable sound and meaning among the tribes of Israel (Genesis 49:16-17; Judges 17:1-13; Judges 18:1-31). It is noteworthy that this case of blasphemy is connected to this tribe.

As for the case itself, it is not clear what should happen to the son. Therefore he is put in custody until there is a statement of the LORD about the punishment to be applied. This is one of the four cases where Moses has to wait for a Divine answer in a situation where it is not clear how to act (Numbers 9:6-14; Numbers 15:32-36; Numbers 27:1-11).

The LORD determines that the man must be stoned. But first, all who have heard the blaspheme must put their hands on his head. The putting on of hands means the identification with the object on which the hands are put on. In this case, they put the guilt of the crime they witnessed on the head of the offender. They thus relieve themselves.

This blasphemer of the Name is the first to be subjected to the death penalty under the law of Moses. Later this law is abused by ungodly judges to condemn the Lord Jesus to death (Matthew 26:65b-66). Stephen will be the first martyr for the Name of the Lord Jesus by abuse of this law by the same criminal judges (Acts 6:11).

The provisions for retaliation for injury or manslaughter already apply to Israel at that time (Exodus 21:12-36). The case of the son of the Egyptian is the reason to declare these rules of retaliation also applicable to the stranger (Leviticus 24:22). The “eye for eye, tooth for tooth” principle indicates that the penalty should be in line with the crime, not higher and not lower. It is a righteous punishment.

The two sections in this chapter are not in chronological order. In the history of the people it will be that first Israel will be rejected because of their sin and then the night will come for the people, the night in which the high priest keeps the light on. It is the grace of God that He has reversed that order. He knows the stubbornness of His people, but he acts according to his own purpose. This purpose will be carried out because of the service of the Lord Jesus now in the sanctuary.

Leviticus 27:14

Blasphemy and the Punishment for It

After having seen in the sanctuary what the people are before God, this event shows in picture what the external condition of the whole people is. Through her connection with an Egyptian man, an Israelite woman has given birth to a blaspheming son. The woman married this Egyptian during the time that she was still in slavery with the people in Egypt.

Her husband and son belong to the “mixed multitude” who went up from Egypt with the Israelites (Exodus 12:38). But the son proves that his heart has remained connected with Egypt. There is no respect whatsoever for the LORD. He even defies Him by blaspheming “the Name” in a struggle with an Israelite.

The ‘Name’ refers to the whole of God’s being, not a particular presentation of God as shown separately in each Name. The man does not only speak evil of it, but ‘curses’ the Name. He accuses that name of evil things against his better judgment.

This is a picture of the spiritual state of the people of Israel, of which Jerusalem is the model par excellence. What is true for Israel, is what is said of Jerusalem: “The great city which mystically is called Sodom and Egypt, where also their Lord was crucified” (Revelation 11:8).

Israel’s greatest sin is the blaspheming of the Lord Jesus. They killed Him. That is the picture that emerges in Leviticus 24:17. That is why the people have been put to death, which means that God has rejected them. It is now “Lo-ammi”, which means “not My people” (Hosea 1:9). The woman is from the tribe of Dan. This tribe has an unfavorable sound and meaning among the tribes of Israel (Genesis 49:16-17; Judges 17:1-13; Judges 18:1-31). It is noteworthy that this case of blasphemy is connected to this tribe.

As for the case itself, it is not clear what should happen to the son. Therefore he is put in custody until there is a statement of the LORD about the punishment to be applied. This is one of the four cases where Moses has to wait for a Divine answer in a situation where it is not clear how to act (Numbers 9:6-14; Numbers 15:32-36; Numbers 27:1-11).

The LORD determines that the man must be stoned. But first, all who have heard the blaspheme must put their hands on his head. The putting on of hands means the identification with the object on which the hands are put on. In this case, they put the guilt of the crime they witnessed on the head of the offender. They thus relieve themselves.

This blasphemer of the Name is the first to be subjected to the death penalty under the law of Moses. Later this law is abused by ungodly judges to condemn the Lord Jesus to death (Matthew 26:65b-66). Stephen will be the first martyr for the Name of the Lord Jesus by abuse of this law by the same criminal judges (Acts 6:11).

The provisions for retaliation for injury or manslaughter already apply to Israel at that time (Exodus 21:12-36). The case of the son of the Egyptian is the reason to declare these rules of retaliation also applicable to the stranger (Leviticus 24:22). The “eye for eye, tooth for tooth” principle indicates that the penalty should be in line with the crime, not higher and not lower. It is a righteous punishment.

The two sections in this chapter are not in chronological order. In the history of the people it will be that first Israel will be rejected because of their sin and then the night will come for the people, the night in which the high priest keeps the light on. It is the grace of God that He has reversed that order. He knows the stubbornness of His people, but he acts according to his own purpose. This purpose will be carried out because of the service of the Lord Jesus now in the sanctuary.

Leviticus 27:15

Blasphemy and the Punishment for It

After having seen in the sanctuary what the people are before God, this event shows in picture what the external condition of the whole people is. Through her connection with an Egyptian man, an Israelite woman has given birth to a blaspheming son. The woman married this Egyptian during the time that she was still in slavery with the people in Egypt.

Her husband and son belong to the “mixed multitude” who went up from Egypt with the Israelites (Exodus 12:38). But the son proves that his heart has remained connected with Egypt. There is no respect whatsoever for the LORD. He even defies Him by blaspheming “the Name” in a struggle with an Israelite.

The ‘Name’ refers to the whole of God’s being, not a particular presentation of God as shown separately in each Name. The man does not only speak evil of it, but ‘curses’ the Name. He accuses that name of evil things against his better judgment.

This is a picture of the spiritual state of the people of Israel, of which Jerusalem is the model par excellence. What is true for Israel, is what is said of Jerusalem: “The great city which mystically is called Sodom and Egypt, where also their Lord was crucified” (Revelation 11:8).

Israel’s greatest sin is the blaspheming of the Lord Jesus. They killed Him. That is the picture that emerges in Leviticus 24:17. That is why the people have been put to death, which means that God has rejected them. It is now “Lo-ammi”, which means “not My people” (Hosea 1:9). The woman is from the tribe of Dan. This tribe has an unfavorable sound and meaning among the tribes of Israel (Genesis 49:16-17; Judges 17:1-13; Judges 18:1-31). It is noteworthy that this case of blasphemy is connected to this tribe.

As for the case itself, it is not clear what should happen to the son. Therefore he is put in custody until there is a statement of the LORD about the punishment to be applied. This is one of the four cases where Moses has to wait for a Divine answer in a situation where it is not clear how to act (Numbers 9:6-14; Numbers 15:32-36; Numbers 27:1-11).

The LORD determines that the man must be stoned. But first, all who have heard the blaspheme must put their hands on his head. The putting on of hands means the identification with the object on which the hands are put on. In this case, they put the guilt of the crime they witnessed on the head of the offender. They thus relieve themselves.

This blasphemer of the Name is the first to be subjected to the death penalty under the law of Moses. Later this law is abused by ungodly judges to condemn the Lord Jesus to death (Matthew 26:65b-66). Stephen will be the first martyr for the Name of the Lord Jesus by abuse of this law by the same criminal judges (Acts 6:11).

The provisions for retaliation for injury or manslaughter already apply to Israel at that time (Exodus 21:12-36). The case of the son of the Egyptian is the reason to declare these rules of retaliation also applicable to the stranger (Leviticus 24:22). The “eye for eye, tooth for tooth” principle indicates that the penalty should be in line with the crime, not higher and not lower. It is a righteous punishment.

The two sections in this chapter are not in chronological order. In the history of the people it will be that first Israel will be rejected because of their sin and then the night will come for the people, the night in which the high priest keeps the light on. It is the grace of God that He has reversed that order. He knows the stubbornness of His people, but he acts according to his own purpose. This purpose will be carried out because of the service of the Lord Jesus now in the sanctuary.

Leviticus 27:16

Blasphemy and the Punishment for It

After having seen in the sanctuary what the people are before God, this event shows in picture what the external condition of the whole people is. Through her connection with an Egyptian man, an Israelite woman has given birth to a blaspheming son. The woman married this Egyptian during the time that she was still in slavery with the people in Egypt.

Her husband and son belong to the “mixed multitude” who went up from Egypt with the Israelites (Exodus 12:38). But the son proves that his heart has remained connected with Egypt. There is no respect whatsoever for the LORD. He even defies Him by blaspheming “the Name” in a struggle with an Israelite.

The ‘Name’ refers to the whole of God’s being, not a particular presentation of God as shown separately in each Name. The man does not only speak evil of it, but ‘curses’ the Name. He accuses that name of evil things against his better judgment.

This is a picture of the spiritual state of the people of Israel, of which Jerusalem is the model par excellence. What is true for Israel, is what is said of Jerusalem: “The great city which mystically is called Sodom and Egypt, where also their Lord was crucified” (Revelation 11:8).

Israel’s greatest sin is the blaspheming of the Lord Jesus. They killed Him. That is the picture that emerges in Leviticus 24:17. That is why the people have been put to death, which means that God has rejected them. It is now “Lo-ammi”, which means “not My people” (Hosea 1:9). The woman is from the tribe of Dan. This tribe has an unfavorable sound and meaning among the tribes of Israel (Genesis 49:16-17; Judges 17:1-13; Judges 18:1-31). It is noteworthy that this case of blasphemy is connected to this tribe.

As for the case itself, it is not clear what should happen to the son. Therefore he is put in custody until there is a statement of the LORD about the punishment to be applied. This is one of the four cases where Moses has to wait for a Divine answer in a situation where it is not clear how to act (Numbers 9:6-14; Numbers 15:32-36; Numbers 27:1-11).

The LORD determines that the man must be stoned. But first, all who have heard the blaspheme must put their hands on his head. The putting on of hands means the identification with the object on which the hands are put on. In this case, they put the guilt of the crime they witnessed on the head of the offender. They thus relieve themselves.

This blasphemer of the Name is the first to be subjected to the death penalty under the law of Moses. Later this law is abused by ungodly judges to condemn the Lord Jesus to death (Matthew 26:65b-66). Stephen will be the first martyr for the Name of the Lord Jesus by abuse of this law by the same criminal judges (Acts 6:11).

The provisions for retaliation for injury or manslaughter already apply to Israel at that time (Exodus 21:12-36). The case of the son of the Egyptian is the reason to declare these rules of retaliation also applicable to the stranger (Leviticus 24:22). The “eye for eye, tooth for tooth” principle indicates that the penalty should be in line with the crime, not higher and not lower. It is a righteous punishment.

The two sections in this chapter are not in chronological order. In the history of the people it will be that first Israel will be rejected because of their sin and then the night will come for the people, the night in which the high priest keeps the light on. It is the grace of God that He has reversed that order. He knows the stubbornness of His people, but he acts according to his own purpose. This purpose will be carried out because of the service of the Lord Jesus now in the sanctuary.

Leviticus 27:17

Blasphemy and the Punishment for It

After having seen in the sanctuary what the people are before God, this event shows in picture what the external condition of the whole people is. Through her connection with an Egyptian man, an Israelite woman has given birth to a blaspheming son. The woman married this Egyptian during the time that she was still in slavery with the people in Egypt.

Her husband and son belong to the “mixed multitude” who went up from Egypt with the Israelites (Exodus 12:38). But the son proves that his heart has remained connected with Egypt. There is no respect whatsoever for the LORD. He even defies Him by blaspheming “the Name” in a struggle with an Israelite.

The ‘Name’ refers to the whole of God’s being, not a particular presentation of God as shown separately in each Name. The man does not only speak evil of it, but ‘curses’ the Name. He accuses that name of evil things against his better judgment.

This is a picture of the spiritual state of the people of Israel, of which Jerusalem is the model par excellence. What is true for Israel, is what is said of Jerusalem: “The great city which mystically is called Sodom and Egypt, where also their Lord was crucified” (Revelation 11:8).

Israel’s greatest sin is the blaspheming of the Lord Jesus. They killed Him. That is the picture that emerges in Leviticus 24:17. That is why the people have been put to death, which means that God has rejected them. It is now “Lo-ammi”, which means “not My people” (Hosea 1:9). The woman is from the tribe of Dan. This tribe has an unfavorable sound and meaning among the tribes of Israel (Genesis 49:16-17; Judges 17:1-13; Judges 18:1-31). It is noteworthy that this case of blasphemy is connected to this tribe.

As for the case itself, it is not clear what should happen to the son. Therefore he is put in custody until there is a statement of the LORD about the punishment to be applied. This is one of the four cases where Moses has to wait for a Divine answer in a situation where it is not clear how to act (Numbers 9:6-14; Numbers 15:32-36; Numbers 27:1-11).

The LORD determines that the man must be stoned. But first, all who have heard the blaspheme must put their hands on his head. The putting on of hands means the identification with the object on which the hands are put on. In this case, they put the guilt of the crime they witnessed on the head of the offender. They thus relieve themselves.

This blasphemer of the Name is the first to be subjected to the death penalty under the law of Moses. Later this law is abused by ungodly judges to condemn the Lord Jesus to death (Matthew 26:65b-66). Stephen will be the first martyr for the Name of the Lord Jesus by abuse of this law by the same criminal judges (Acts 6:11).

The provisions for retaliation for injury or manslaughter already apply to Israel at that time (Exodus 21:12-36). The case of the son of the Egyptian is the reason to declare these rules of retaliation also applicable to the stranger (Leviticus 24:22). The “eye for eye, tooth for tooth” principle indicates that the penalty should be in line with the crime, not higher and not lower. It is a righteous punishment.

The two sections in this chapter are not in chronological order. In the history of the people it will be that first Israel will be rejected because of their sin and then the night will come for the people, the night in which the high priest keeps the light on. It is the grace of God that He has reversed that order. He knows the stubbornness of His people, but he acts according to his own purpose. This purpose will be carried out because of the service of the Lord Jesus now in the sanctuary.

Leviticus 27:18

Blasphemy and the Punishment for It

After having seen in the sanctuary what the people are before God, this event shows in picture what the external condition of the whole people is. Through her connection with an Egyptian man, an Israelite woman has given birth to a blaspheming son. The woman married this Egyptian during the time that she was still in slavery with the people in Egypt.

Her husband and son belong to the “mixed multitude” who went up from Egypt with the Israelites (Exodus 12:38). But the son proves that his heart has remained connected with Egypt. There is no respect whatsoever for the LORD. He even defies Him by blaspheming “the Name” in a struggle with an Israelite.

The ‘Name’ refers to the whole of God’s being, not a particular presentation of God as shown separately in each Name. The man does not only speak evil of it, but ‘curses’ the Name. He accuses that name of evil things against his better judgment.

This is a picture of the spiritual state of the people of Israel, of which Jerusalem is the model par excellence. What is true for Israel, is what is said of Jerusalem: “The great city which mystically is called Sodom and Egypt, where also their Lord was crucified” (Revelation 11:8).

Israel’s greatest sin is the blaspheming of the Lord Jesus. They killed Him. That is the picture that emerges in Leviticus 24:17. That is why the people have been put to death, which means that God has rejected them. It is now “Lo-ammi”, which means “not My people” (Hosea 1:9). The woman is from the tribe of Dan. This tribe has an unfavorable sound and meaning among the tribes of Israel (Genesis 49:16-17; Judges 17:1-13; Judges 18:1-31). It is noteworthy that this case of blasphemy is connected to this tribe.

As for the case itself, it is not clear what should happen to the son. Therefore he is put in custody until there is a statement of the LORD about the punishment to be applied. This is one of the four cases where Moses has to wait for a Divine answer in a situation where it is not clear how to act (Numbers 9:6-14; Numbers 15:32-36; Numbers 27:1-11).

The LORD determines that the man must be stoned. But first, all who have heard the blaspheme must put their hands on his head. The putting on of hands means the identification with the object on which the hands are put on. In this case, they put the guilt of the crime they witnessed on the head of the offender. They thus relieve themselves.

This blasphemer of the Name is the first to be subjected to the death penalty under the law of Moses. Later this law is abused by ungodly judges to condemn the Lord Jesus to death (Matthew 26:65b-66). Stephen will be the first martyr for the Name of the Lord Jesus by abuse of this law by the same criminal judges (Acts 6:11).

The provisions for retaliation for injury or manslaughter already apply to Israel at that time (Exodus 21:12-36). The case of the son of the Egyptian is the reason to declare these rules of retaliation also applicable to the stranger (Leviticus 24:22). The “eye for eye, tooth for tooth” principle indicates that the penalty should be in line with the crime, not higher and not lower. It is a righteous punishment.

The two sections in this chapter are not in chronological order. In the history of the people it will be that first Israel will be rejected because of their sin and then the night will come for the people, the night in which the high priest keeps the light on. It is the grace of God that He has reversed that order. He knows the stubbornness of His people, but he acts according to his own purpose. This purpose will be carried out because of the service of the Lord Jesus now in the sanctuary.

Leviticus 27:20

Introduction

Leviticus 23 is about the restoration of Israel as a people. But it is not only the people who God has in mind; His eyes are also on the land. Land and people belong together (Genesis 15:1-21). This chapter is about the land: “The land is Mine” (Leviticus 25:23). If the people are so impoverished that the land has to be sold, this will not disrupt God’s plans. He promises a year of jubilee. Everything will return to its original owners.

The Sabbatical Year

These verses are about the sabbatical year, not the year of jubilee. The sabbatical year is once every seven years, the year of jubilee once every fifty years. There is a correspondence. Both are a picture of the kingdom of peace. The difference is that the sabbatical year speaks of rest (Hebrews 4:9) and the year of jubilee of restoration (Acts 3:21) and freedom (Romans 8:21). Just as the people have to work six days and rest on the seventh day, so the land in which they will live must be worked for six years and be given a year’s rest in the seventh year.

What the LORD has to say about the sabbatical year and the year of jubilee, he says “to Moses at Mount Sinai” (Leviticus 25:1; Leviticus 7:38; Leviticus 26:46; Leviticus 27:34). In the foregoing we find above all that the LORD speaks to Moses from the tent of meeting (Leviticus 1:1). That emphasizes more that God wants to come together with His people to share the thoughts of His heart with them about what He has for them. Here it is about what God has in His heart regarding His land. He already spoke about this with Moses on Mount Sinai, where He also showed Moses the tabernacle, which shows His desire to dwell with His people. People and land belong together.

The sabbatical year is marked by God’s faithfulness and the faith of the people in that faithfulness. In the sixth year the people may not sow, but they may reap (Leviticus 25:21-23). In the seventh year they will eat of what grows naturally. God will make sure that there is enough. In the sixth year He will give so much in the land that the people will have enough to eat in the sixth, seventh and eighth year. That He promises this must be sufficient for the people. In the seventh year they are not allowed to do anything. Only in the eighth year do they sow again, so that they can harvest again in the ninth year.

The Israelites are tenants of the land. They are servants of the LORD (Leviticus 25:55). God wants His people to realize this well. For six years they can enjoy all the benefits of the land. But as to the seventh year it is: “The land is Mine” (Leviticus 25:23). This is not a punishment, but a blessing: they do not have to work. We also see this in the gathering of the manna. On the sixth day the people can gather twice as much, so that they do not have to gather on the seventh day.

It is “a sabbath to the LORD” (Leviticus 25:4), not only for the people or for the land. It is about the rest of God. Keeping this sabbatical year for the land means that the people acknowledge God’s rights to the land. This acknowledgment will give great blessing: rest and prosperity for three years (Leviticus 25:20-22). Israel has never celebrated those sabbatical years, as it has never kept any commandment of God. Then God makes sure that His land gets rest by sending the people into exile (2 Chronicles 36:21).

God lets us share in His rest. It is the only rest that can really be called rest. Nothing but what is God’s rest can be our rest. God rests in the Lord Jesus and His work, and that is also our rest. We may already know this rest in our hearts. Soon it will be all over the earth. The Lord desires that we may already know times of rest, to enjoy with Him the inheritance. For us, that means: Enjoy the blessings in the heavenly places.

A further provision is added to the use of the food that comes up naturally in the sabbatical year: that food is for everyone, not just for the owner of the land. This provision teaches them that they must be merciful and generous and share in the kindness of God which is expressed in what the earth itself produces.

Leviticus 27:21

Introduction

Leviticus 23 is about the restoration of Israel as a people. But it is not only the people who God has in mind; His eyes are also on the land. Land and people belong together (Genesis 15:1-21). This chapter is about the land: “The land is Mine” (Leviticus 25:23). If the people are so impoverished that the land has to be sold, this will not disrupt God’s plans. He promises a year of jubilee. Everything will return to its original owners.

The Sabbatical Year

These verses are about the sabbatical year, not the year of jubilee. The sabbatical year is once every seven years, the year of jubilee once every fifty years. There is a correspondence. Both are a picture of the kingdom of peace. The difference is that the sabbatical year speaks of rest (Hebrews 4:9) and the year of jubilee of restoration (Acts 3:21) and freedom (Romans 8:21). Just as the people have to work six days and rest on the seventh day, so the land in which they will live must be worked for six years and be given a year’s rest in the seventh year.

What the LORD has to say about the sabbatical year and the year of jubilee, he says “to Moses at Mount Sinai” (Leviticus 25:1; Leviticus 7:38; Leviticus 26:46; Leviticus 27:34). In the foregoing we find above all that the LORD speaks to Moses from the tent of meeting (Leviticus 1:1). That emphasizes more that God wants to come together with His people to share the thoughts of His heart with them about what He has for them. Here it is about what God has in His heart regarding His land. He already spoke about this with Moses on Mount Sinai, where He also showed Moses the tabernacle, which shows His desire to dwell with His people. People and land belong together.

The sabbatical year is marked by God’s faithfulness and the faith of the people in that faithfulness. In the sixth year the people may not sow, but they may reap (Leviticus 25:21-23). In the seventh year they will eat of what grows naturally. God will make sure that there is enough. In the sixth year He will give so much in the land that the people will have enough to eat in the sixth, seventh and eighth year. That He promises this must be sufficient for the people. In the seventh year they are not allowed to do anything. Only in the eighth year do they sow again, so that they can harvest again in the ninth year.

The Israelites are tenants of the land. They are servants of the LORD (Leviticus 25:55). God wants His people to realize this well. For six years they can enjoy all the benefits of the land. But as to the seventh year it is: “The land is Mine” (Leviticus 25:23). This is not a punishment, but a blessing: they do not have to work. We also see this in the gathering of the manna. On the sixth day the people can gather twice as much, so that they do not have to gather on the seventh day.

It is “a sabbath to the LORD” (Leviticus 25:4), not only for the people or for the land. It is about the rest of God. Keeping this sabbatical year for the land means that the people acknowledge God’s rights to the land. This acknowledgment will give great blessing: rest and prosperity for three years (Leviticus 25:20-22). Israel has never celebrated those sabbatical years, as it has never kept any commandment of God. Then God makes sure that His land gets rest by sending the people into exile (2 Chronicles 36:21).

God lets us share in His rest. It is the only rest that can really be called rest. Nothing but what is God’s rest can be our rest. God rests in the Lord Jesus and His work, and that is also our rest. We may already know this rest in our hearts. Soon it will be all over the earth. The Lord desires that we may already know times of rest, to enjoy with Him the inheritance. For us, that means: Enjoy the blessings in the heavenly places.

A further provision is added to the use of the food that comes up naturally in the sabbatical year: that food is for everyone, not just for the owner of the land. This provision teaches them that they must be merciful and generous and share in the kindness of God which is expressed in what the earth itself produces.

Leviticus 27:22

Introduction

Leviticus 23 is about the restoration of Israel as a people. But it is not only the people who God has in mind; His eyes are also on the land. Land and people belong together (Genesis 15:1-21). This chapter is about the land: “The land is Mine” (Leviticus 25:23). If the people are so impoverished that the land has to be sold, this will not disrupt God’s plans. He promises a year of jubilee. Everything will return to its original owners.

The Sabbatical Year

These verses are about the sabbatical year, not the year of jubilee. The sabbatical year is once every seven years, the year of jubilee once every fifty years. There is a correspondence. Both are a picture of the kingdom of peace. The difference is that the sabbatical year speaks of rest (Hebrews 4:9) and the year of jubilee of restoration (Acts 3:21) and freedom (Romans 8:21). Just as the people have to work six days and rest on the seventh day, so the land in which they will live must be worked for six years and be given a year’s rest in the seventh year.

What the LORD has to say about the sabbatical year and the year of jubilee, he says “to Moses at Mount Sinai” (Leviticus 25:1; Leviticus 7:38; Leviticus 26:46; Leviticus 27:34). In the foregoing we find above all that the LORD speaks to Moses from the tent of meeting (Leviticus 1:1). That emphasizes more that God wants to come together with His people to share the thoughts of His heart with them about what He has for them. Here it is about what God has in His heart regarding His land. He already spoke about this with Moses on Mount Sinai, where He also showed Moses the tabernacle, which shows His desire to dwell with His people. People and land belong together.

The sabbatical year is marked by God’s faithfulness and the faith of the people in that faithfulness. In the sixth year the people may not sow, but they may reap (Leviticus 25:21-23). In the seventh year they will eat of what grows naturally. God will make sure that there is enough. In the sixth year He will give so much in the land that the people will have enough to eat in the sixth, seventh and eighth year. That He promises this must be sufficient for the people. In the seventh year they are not allowed to do anything. Only in the eighth year do they sow again, so that they can harvest again in the ninth year.

The Israelites are tenants of the land. They are servants of the LORD (Leviticus 25:55). God wants His people to realize this well. For six years they can enjoy all the benefits of the land. But as to the seventh year it is: “The land is Mine” (Leviticus 25:23). This is not a punishment, but a blessing: they do not have to work. We also see this in the gathering of the manna. On the sixth day the people can gather twice as much, so that they do not have to gather on the seventh day.

It is “a sabbath to the LORD” (Leviticus 25:4), not only for the people or for the land. It is about the rest of God. Keeping this sabbatical year for the land means that the people acknowledge God’s rights to the land. This acknowledgment will give great blessing: rest and prosperity for three years (Leviticus 25:20-22). Israel has never celebrated those sabbatical years, as it has never kept any commandment of God. Then God makes sure that His land gets rest by sending the people into exile (2 Chronicles 36:21).

God lets us share in His rest. It is the only rest that can really be called rest. Nothing but what is God’s rest can be our rest. God rests in the Lord Jesus and His work, and that is also our rest. We may already know this rest in our hearts. Soon it will be all over the earth. The Lord desires that we may already know times of rest, to enjoy with Him the inheritance. For us, that means: Enjoy the blessings in the heavenly places.

A further provision is added to the use of the food that comes up naturally in the sabbatical year: that food is for everyone, not just for the owner of the land. This provision teaches them that they must be merciful and generous and share in the kindness of God which is expressed in what the earth itself produces.

Leviticus 27:23

Introduction

Leviticus 23 is about the restoration of Israel as a people. But it is not only the people who God has in mind; His eyes are also on the land. Land and people belong together (Genesis 15:1-21). This chapter is about the land: “The land is Mine” (Leviticus 25:23). If the people are so impoverished that the land has to be sold, this will not disrupt God’s plans. He promises a year of jubilee. Everything will return to its original owners.

The Sabbatical Year

These verses are about the sabbatical year, not the year of jubilee. The sabbatical year is once every seven years, the year of jubilee once every fifty years. There is a correspondence. Both are a picture of the kingdom of peace. The difference is that the sabbatical year speaks of rest (Hebrews 4:9) and the year of jubilee of restoration (Acts 3:21) and freedom (Romans 8:21). Just as the people have to work six days and rest on the seventh day, so the land in which they will live must be worked for six years and be given a year’s rest in the seventh year.

What the LORD has to say about the sabbatical year and the year of jubilee, he says “to Moses at Mount Sinai” (Leviticus 25:1; Leviticus 7:38; Leviticus 26:46; Leviticus 27:34). In the foregoing we find above all that the LORD speaks to Moses from the tent of meeting (Leviticus 1:1). That emphasizes more that God wants to come together with His people to share the thoughts of His heart with them about what He has for them. Here it is about what God has in His heart regarding His land. He already spoke about this with Moses on Mount Sinai, where He also showed Moses the tabernacle, which shows His desire to dwell with His people. People and land belong together.

The sabbatical year is marked by God’s faithfulness and the faith of the people in that faithfulness. In the sixth year the people may not sow, but they may reap (Leviticus 25:21-23). In the seventh year they will eat of what grows naturally. God will make sure that there is enough. In the sixth year He will give so much in the land that the people will have enough to eat in the sixth, seventh and eighth year. That He promises this must be sufficient for the people. In the seventh year they are not allowed to do anything. Only in the eighth year do they sow again, so that they can harvest again in the ninth year.

The Israelites are tenants of the land. They are servants of the LORD (Leviticus 25:55). God wants His people to realize this well. For six years they can enjoy all the benefits of the land. But as to the seventh year it is: “The land is Mine” (Leviticus 25:23). This is not a punishment, but a blessing: they do not have to work. We also see this in the gathering of the manna. On the sixth day the people can gather twice as much, so that they do not have to gather on the seventh day.

It is “a sabbath to the LORD” (Leviticus 25:4), not only for the people or for the land. It is about the rest of God. Keeping this sabbatical year for the land means that the people acknowledge God’s rights to the land. This acknowledgment will give great blessing: rest and prosperity for three years (Leviticus 25:20-22). Israel has never celebrated those sabbatical years, as it has never kept any commandment of God. Then God makes sure that His land gets rest by sending the people into exile (2 Chronicles 36:21).

God lets us share in His rest. It is the only rest that can really be called rest. Nothing but what is God’s rest can be our rest. God rests in the Lord Jesus and His work, and that is also our rest. We may already know this rest in our hearts. Soon it will be all over the earth. The Lord desires that we may already know times of rest, to enjoy with Him the inheritance. For us, that means: Enjoy the blessings in the heavenly places.

A further provision is added to the use of the food that comes up naturally in the sabbatical year: that food is for everyone, not just for the owner of the land. This provision teaches them that they must be merciful and generous and share in the kindness of God which is expressed in what the earth itself produces.

Leviticus 27:24

Introduction

Leviticus 23 is about the restoration of Israel as a people. But it is not only the people who God has in mind; His eyes are also on the land. Land and people belong together (Genesis 15:1-21). This chapter is about the land: “The land is Mine” (Leviticus 25:23). If the people are so impoverished that the land has to be sold, this will not disrupt God’s plans. He promises a year of jubilee. Everything will return to its original owners.

The Sabbatical Year

These verses are about the sabbatical year, not the year of jubilee. The sabbatical year is once every seven years, the year of jubilee once every fifty years. There is a correspondence. Both are a picture of the kingdom of peace. The difference is that the sabbatical year speaks of rest (Hebrews 4:9) and the year of jubilee of restoration (Acts 3:21) and freedom (Romans 8:21). Just as the people have to work six days and rest on the seventh day, so the land in which they will live must be worked for six years and be given a year’s rest in the seventh year.

What the LORD has to say about the sabbatical year and the year of jubilee, he says “to Moses at Mount Sinai” (Leviticus 25:1; Leviticus 7:38; Leviticus 26:46; Leviticus 27:34). In the foregoing we find above all that the LORD speaks to Moses from the tent of meeting (Leviticus 1:1). That emphasizes more that God wants to come together with His people to share the thoughts of His heart with them about what He has for them. Here it is about what God has in His heart regarding His land. He already spoke about this with Moses on Mount Sinai, where He also showed Moses the tabernacle, which shows His desire to dwell with His people. People and land belong together.

The sabbatical year is marked by God’s faithfulness and the faith of the people in that faithfulness. In the sixth year the people may not sow, but they may reap (Leviticus 25:21-23). In the seventh year they will eat of what grows naturally. God will make sure that there is enough. In the sixth year He will give so much in the land that the people will have enough to eat in the sixth, seventh and eighth year. That He promises this must be sufficient for the people. In the seventh year they are not allowed to do anything. Only in the eighth year do they sow again, so that they can harvest again in the ninth year.

The Israelites are tenants of the land. They are servants of the LORD (Leviticus 25:55). God wants His people to realize this well. For six years they can enjoy all the benefits of the land. But as to the seventh year it is: “The land is Mine” (Leviticus 25:23). This is not a punishment, but a blessing: they do not have to work. We also see this in the gathering of the manna. On the sixth day the people can gather twice as much, so that they do not have to gather on the seventh day.

It is “a sabbath to the LORD” (Leviticus 25:4), not only for the people or for the land. It is about the rest of God. Keeping this sabbatical year for the land means that the people acknowledge God’s rights to the land. This acknowledgment will give great blessing: rest and prosperity for three years (Leviticus 25:20-22). Israel has never celebrated those sabbatical years, as it has never kept any commandment of God. Then God makes sure that His land gets rest by sending the people into exile (2 Chronicles 36:21).

God lets us share in His rest. It is the only rest that can really be called rest. Nothing but what is God’s rest can be our rest. God rests in the Lord Jesus and His work, and that is also our rest. We may already know this rest in our hearts. Soon it will be all over the earth. The Lord desires that we may already know times of rest, to enjoy with Him the inheritance. For us, that means: Enjoy the blessings in the heavenly places.

A further provision is added to the use of the food that comes up naturally in the sabbatical year: that food is for everyone, not just for the owner of the land. This provision teaches them that they must be merciful and generous and share in the kindness of God which is expressed in what the earth itself produces.

Leviticus 27:25

Introduction

Leviticus 23 is about the restoration of Israel as a people. But it is not only the people who God has in mind; His eyes are also on the land. Land and people belong together (Genesis 15:1-21). This chapter is about the land: “The land is Mine” (Leviticus 25:23). If the people are so impoverished that the land has to be sold, this will not disrupt God’s plans. He promises a year of jubilee. Everything will return to its original owners.

The Sabbatical Year

These verses are about the sabbatical year, not the year of jubilee. The sabbatical year is once every seven years, the year of jubilee once every fifty years. There is a correspondence. Both are a picture of the kingdom of peace. The difference is that the sabbatical year speaks of rest (Hebrews 4:9) and the year of jubilee of restoration (Acts 3:21) and freedom (Romans 8:21). Just as the people have to work six days and rest on the seventh day, so the land in which they will live must be worked for six years and be given a year’s rest in the seventh year.

What the LORD has to say about the sabbatical year and the year of jubilee, he says “to Moses at Mount Sinai” (Leviticus 25:1; Leviticus 7:38; Leviticus 26:46; Leviticus 27:34). In the foregoing we find above all that the LORD speaks to Moses from the tent of meeting (Leviticus 1:1). That emphasizes more that God wants to come together with His people to share the thoughts of His heart with them about what He has for them. Here it is about what God has in His heart regarding His land. He already spoke about this with Moses on Mount Sinai, where He also showed Moses the tabernacle, which shows His desire to dwell with His people. People and land belong together.

The sabbatical year is marked by God’s faithfulness and the faith of the people in that faithfulness. In the sixth year the people may not sow, but they may reap (Leviticus 25:21-23). In the seventh year they will eat of what grows naturally. God will make sure that there is enough. In the sixth year He will give so much in the land that the people will have enough to eat in the sixth, seventh and eighth year. That He promises this must be sufficient for the people. In the seventh year they are not allowed to do anything. Only in the eighth year do they sow again, so that they can harvest again in the ninth year.

The Israelites are tenants of the land. They are servants of the LORD (Leviticus 25:55). God wants His people to realize this well. For six years they can enjoy all the benefits of the land. But as to the seventh year it is: “The land is Mine” (Leviticus 25:23). This is not a punishment, but a blessing: they do not have to work. We also see this in the gathering of the manna. On the sixth day the people can gather twice as much, so that they do not have to gather on the seventh day.

It is “a sabbath to the LORD” (Leviticus 25:4), not only for the people or for the land. It is about the rest of God. Keeping this sabbatical year for the land means that the people acknowledge God’s rights to the land. This acknowledgment will give great blessing: rest and prosperity for three years (Leviticus 25:20-22). Israel has never celebrated those sabbatical years, as it has never kept any commandment of God. Then God makes sure that His land gets rest by sending the people into exile (2 Chronicles 36:21).

God lets us share in His rest. It is the only rest that can really be called rest. Nothing but what is God’s rest can be our rest. God rests in the Lord Jesus and His work, and that is also our rest. We may already know this rest in our hearts. Soon it will be all over the earth. The Lord desires that we may already know times of rest, to enjoy with Him the inheritance. For us, that means: Enjoy the blessings in the heavenly places.

A further provision is added to the use of the food that comes up naturally in the sabbatical year: that food is for everyone, not just for the owner of the land. This provision teaches them that they must be merciful and generous and share in the kindness of God which is expressed in what the earth itself produces.

Leviticus 27:26

Introduction

Leviticus 23 is about the restoration of Israel as a people. But it is not only the people who God has in mind; His eyes are also on the land. Land and people belong together (Genesis 15:1-21). This chapter is about the land: “The land is Mine” (Leviticus 25:23). If the people are so impoverished that the land has to be sold, this will not disrupt God’s plans. He promises a year of jubilee. Everything will return to its original owners.

The Sabbatical Year

These verses are about the sabbatical year, not the year of jubilee. The sabbatical year is once every seven years, the year of jubilee once every fifty years. There is a correspondence. Both are a picture of the kingdom of peace. The difference is that the sabbatical year speaks of rest (Hebrews 4:9) and the year of jubilee of restoration (Acts 3:21) and freedom (Romans 8:21). Just as the people have to work six days and rest on the seventh day, so the land in which they will live must be worked for six years and be given a year’s rest in the seventh year.

What the LORD has to say about the sabbatical year and the year of jubilee, he says “to Moses at Mount Sinai” (Leviticus 25:1; Leviticus 7:38; Leviticus 26:46; Leviticus 27:34). In the foregoing we find above all that the LORD speaks to Moses from the tent of meeting (Leviticus 1:1). That emphasizes more that God wants to come together with His people to share the thoughts of His heart with them about what He has for them. Here it is about what God has in His heart regarding His land. He already spoke about this with Moses on Mount Sinai, where He also showed Moses the tabernacle, which shows His desire to dwell with His people. People and land belong together.

The sabbatical year is marked by God’s faithfulness and the faith of the people in that faithfulness. In the sixth year the people may not sow, but they may reap (Leviticus 25:21-23). In the seventh year they will eat of what grows naturally. God will make sure that there is enough. In the sixth year He will give so much in the land that the people will have enough to eat in the sixth, seventh and eighth year. That He promises this must be sufficient for the people. In the seventh year they are not allowed to do anything. Only in the eighth year do they sow again, so that they can harvest again in the ninth year.

The Israelites are tenants of the land. They are servants of the LORD (Leviticus 25:55). God wants His people to realize this well. For six years they can enjoy all the benefits of the land. But as to the seventh year it is: “The land is Mine” (Leviticus 25:23). This is not a punishment, but a blessing: they do not have to work. We also see this in the gathering of the manna. On the sixth day the people can gather twice as much, so that they do not have to gather on the seventh day.

It is “a sabbath to the LORD” (Leviticus 25:4), not only for the people or for the land. It is about the rest of God. Keeping this sabbatical year for the land means that the people acknowledge God’s rights to the land. This acknowledgment will give great blessing: rest and prosperity for three years (Leviticus 25:20-22). Israel has never celebrated those sabbatical years, as it has never kept any commandment of God. Then God makes sure that His land gets rest by sending the people into exile (2 Chronicles 36:21).

God lets us share in His rest. It is the only rest that can really be called rest. Nothing but what is God’s rest can be our rest. God rests in the Lord Jesus and His work, and that is also our rest. We may already know this rest in our hearts. Soon it will be all over the earth. The Lord desires that we may already know times of rest, to enjoy with Him the inheritance. For us, that means: Enjoy the blessings in the heavenly places.

A further provision is added to the use of the food that comes up naturally in the sabbatical year: that food is for everyone, not just for the owner of the land. This provision teaches them that they must be merciful and generous and share in the kindness of God which is expressed in what the earth itself produces.

Leviticus 27:27

The Year of Jubilee

The sabbatical year is not only a year of rest in certain cases, but also a year of restoration and freedom. Thus the Hebrew slave is released in the seventh year (Exodus 21:2) and debts are remised (Deuteronomy 15:1-18). But in the year of jubilee things go much further. Then the inheritance will be restored. Everything returns to its original situation, as God purposed it to be. People are released and return to their property; a property is returned to its original owner.

The word “jubilee” means “blowing on the ramshorn”. Except here in Leviticus the word ‘jubilee’ is only mentioned in the book of Numbers (Numbers 36:4). The thought of release (Leviticus 25:10) is used in Isaiah 61, where we read: “To proclaim liberty to captives and freedom to prisoners” (Isaiah 61:1). In the following verse is spoken about “the favorable year of the LORD” (Isaiah 61:2; Jeremiah 34:8; 15; 17; Ezekiel 46:17).

Generally speaking, every Israelite witnesses once in his life how everything is restored to its original state. When he experiences it, he will be reminded of paradise, where man has not had to work either, but has been able to freely enjoy everything that God has made grow. He also gets a taste of the future blessing that God will give to Israel and the whole earth under the reign of the Lord Jesus in the millennial kingdom of peace. Then everyone will also enjoy the delicious things creation provides.

In his speech to the people of Israel, in the “portico of Solomon”, Peter speaks about it. He calls upon the people to repent and return, “and that He may send Jesus, the Christ appointed for you, whom heaven must receive until [the] period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient time” (Acts 3:20-21).

The year of jubilee, a fiftieth year, follows a sabbatical year, a forty-ninth year. The fiftieth year thus also indicates a new beginning. It is as with the eighth day, which also follows a period of seven days. This new beginning is also in connection with heaven and eternal things. The kingdom of peace has not only an earthly side, but also a heavenly side (Matthew 13:43a). Abraham looked forward to this: “For he was looking for the city which has foundations, whose architect and builder is God” (Hebrews 11:10; Daniel 7:27). The heavenly rest and glory will have their radiance on earth.

Everything in God’s Word that is about Israel, all prophecies, it all ends in the year of jubilee. There the final fulfilment of all God’s promises takes place. Then comes the “favorable year of the LORD” (Isaiah 61:2). For all who have accepted the Lord Jesus, this “favorable year” has already begun (Luke 4:19; 21). This may be mentioned in the preaching of the gospel: “And working together [with Him], we also urge you not to receive the grace of God in vain—for He says, “At the acceptable time I listened to you, and on the day of salvation I helped you.” Behold, now is “the acceptable time,” behold, now is “the day of salvation”” (2 Corinthians 6:1-2).

The ram’s horn will sound in the fiftieth year just as in all previous years on the first day of each month (Leviticus 23:24). But in this fiftieth year the horn will sound another time in the seventh month. Also on the tenth day, that is the day of atonement (Leviticus 23:27), there will be the sound of the ram’s horn. The whole land will hear it (Leviticus 25:9). It will show that all tribes will be back in the land and each tribe will live in the inheritance God has given him. The horn blown on the first day of the seventh month will herald this restoration. The restoration will be based on the atoning work of the Lord Jesus as “the Lamb of God who takes away the sin of the world” (John 1:29).

Before the horn sounds as a sign of the start of the year of jubilee, another horn or trumpet will sound, the last trumpet, the trumpet of God. When that trumpet sounds, the church will be taken up from the earth and meet the Lord in the air (1 Corinthians 15:52b; 1 Thessalonians 4:15-18).

Leviticus 27:28

The Year of Jubilee

The sabbatical year is not only a year of rest in certain cases, but also a year of restoration and freedom. Thus the Hebrew slave is released in the seventh year (Exodus 21:2) and debts are remised (Deuteronomy 15:1-18). But in the year of jubilee things go much further. Then the inheritance will be restored. Everything returns to its original situation, as God purposed it to be. People are released and return to their property; a property is returned to its original owner.

The word “jubilee” means “blowing on the ramshorn”. Except here in Leviticus the word ‘jubilee’ is only mentioned in the book of Numbers (Numbers 36:4). The thought of release (Leviticus 25:10) is used in Isaiah 61, where we read: “To proclaim liberty to captives and freedom to prisoners” (Isaiah 61:1). In the following verse is spoken about “the favorable year of the LORD” (Isaiah 61:2; Jeremiah 34:8; 15; 17; Ezekiel 46:17).

Generally speaking, every Israelite witnesses once in his life how everything is restored to its original state. When he experiences it, he will be reminded of paradise, where man has not had to work either, but has been able to freely enjoy everything that God has made grow. He also gets a taste of the future blessing that God will give to Israel and the whole earth under the reign of the Lord Jesus in the millennial kingdom of peace. Then everyone will also enjoy the delicious things creation provides.

In his speech to the people of Israel, in the “portico of Solomon”, Peter speaks about it. He calls upon the people to repent and return, “and that He may send Jesus, the Christ appointed for you, whom heaven must receive until [the] period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient time” (Acts 3:20-21).

The year of jubilee, a fiftieth year, follows a sabbatical year, a forty-ninth year. The fiftieth year thus also indicates a new beginning. It is as with the eighth day, which also follows a period of seven days. This new beginning is also in connection with heaven and eternal things. The kingdom of peace has not only an earthly side, but also a heavenly side (Matthew 13:43a). Abraham looked forward to this: “For he was looking for the city which has foundations, whose architect and builder is God” (Hebrews 11:10; Daniel 7:27). The heavenly rest and glory will have their radiance on earth.

Everything in God’s Word that is about Israel, all prophecies, it all ends in the year of jubilee. There the final fulfilment of all God’s promises takes place. Then comes the “favorable year of the LORD” (Isaiah 61:2). For all who have accepted the Lord Jesus, this “favorable year” has already begun (Luke 4:19; 21). This may be mentioned in the preaching of the gospel: “And working together [with Him], we also urge you not to receive the grace of God in vain—for He says, “At the acceptable time I listened to you, and on the day of salvation I helped you.” Behold, now is “the acceptable time,” behold, now is “the day of salvation”” (2 Corinthians 6:1-2).

The ram’s horn will sound in the fiftieth year just as in all previous years on the first day of each month (Leviticus 23:24). But in this fiftieth year the horn will sound another time in the seventh month. Also on the tenth day, that is the day of atonement (Leviticus 23:27), there will be the sound of the ram’s horn. The whole land will hear it (Leviticus 25:9). It will show that all tribes will be back in the land and each tribe will live in the inheritance God has given him. The horn blown on the first day of the seventh month will herald this restoration. The restoration will be based on the atoning work of the Lord Jesus as “the Lamb of God who takes away the sin of the world” (John 1:29).

Before the horn sounds as a sign of the start of the year of jubilee, another horn or trumpet will sound, the last trumpet, the trumpet of God. When that trumpet sounds, the church will be taken up from the earth and meet the Lord in the air (1 Corinthians 15:52b; 1 Thessalonians 4:15-18).

Leviticus 27:29

The Year of Jubilee

The sabbatical year is not only a year of rest in certain cases, but also a year of restoration and freedom. Thus the Hebrew slave is released in the seventh year (Exodus 21:2) and debts are remised (Deuteronomy 15:1-18). But in the year of jubilee things go much further. Then the inheritance will be restored. Everything returns to its original situation, as God purposed it to be. People are released and return to their property; a property is returned to its original owner.

The word “jubilee” means “blowing on the ramshorn”. Except here in Leviticus the word ‘jubilee’ is only mentioned in the book of Numbers (Numbers 36:4). The thought of release (Leviticus 25:10) is used in Isaiah 61, where we read: “To proclaim liberty to captives and freedom to prisoners” (Isaiah 61:1). In the following verse is spoken about “the favorable year of the LORD” (Isaiah 61:2; Jeremiah 34:8; 15; 17; Ezekiel 46:17).

Generally speaking, every Israelite witnesses once in his life how everything is restored to its original state. When he experiences it, he will be reminded of paradise, where man has not had to work either, but has been able to freely enjoy everything that God has made grow. He also gets a taste of the future blessing that God will give to Israel and the whole earth under the reign of the Lord Jesus in the millennial kingdom of peace. Then everyone will also enjoy the delicious things creation provides.

In his speech to the people of Israel, in the “portico of Solomon”, Peter speaks about it. He calls upon the people to repent and return, “and that He may send Jesus, the Christ appointed for you, whom heaven must receive until [the] period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient time” (Acts 3:20-21).

The year of jubilee, a fiftieth year, follows a sabbatical year, a forty-ninth year. The fiftieth year thus also indicates a new beginning. It is as with the eighth day, which also follows a period of seven days. This new beginning is also in connection with heaven and eternal things. The kingdom of peace has not only an earthly side, but also a heavenly side (Matthew 13:43a). Abraham looked forward to this: “For he was looking for the city which has foundations, whose architect and builder is God” (Hebrews 11:10; Daniel 7:27). The heavenly rest and glory will have their radiance on earth.

Everything in God’s Word that is about Israel, all prophecies, it all ends in the year of jubilee. There the final fulfilment of all God’s promises takes place. Then comes the “favorable year of the LORD” (Isaiah 61:2). For all who have accepted the Lord Jesus, this “favorable year” has already begun (Luke 4:19; 21). This may be mentioned in the preaching of the gospel: “And working together [with Him], we also urge you not to receive the grace of God in vain—for He says, “At the acceptable time I listened to you, and on the day of salvation I helped you.” Behold, now is “the acceptable time,” behold, now is “the day of salvation”” (2 Corinthians 6:1-2).

The ram’s horn will sound in the fiftieth year just as in all previous years on the first day of each month (Leviticus 23:24). But in this fiftieth year the horn will sound another time in the seventh month. Also on the tenth day, that is the day of atonement (Leviticus 23:27), there will be the sound of the ram’s horn. The whole land will hear it (Leviticus 25:9). It will show that all tribes will be back in the land and each tribe will live in the inheritance God has given him. The horn blown on the first day of the seventh month will herald this restoration. The restoration will be based on the atoning work of the Lord Jesus as “the Lamb of God who takes away the sin of the world” (John 1:29).

Before the horn sounds as a sign of the start of the year of jubilee, another horn or trumpet will sound, the last trumpet, the trumpet of God. When that trumpet sounds, the church will be taken up from the earth and meet the Lord in the air (1 Corinthians 15:52b; 1 Thessalonians 4:15-18).

Leviticus 27:30

The Year of Jubilee

The sabbatical year is not only a year of rest in certain cases, but also a year of restoration and freedom. Thus the Hebrew slave is released in the seventh year (Exodus 21:2) and debts are remised (Deuteronomy 15:1-18). But in the year of jubilee things go much further. Then the inheritance will be restored. Everything returns to its original situation, as God purposed it to be. People are released and return to their property; a property is returned to its original owner.

The word “jubilee” means “blowing on the ramshorn”. Except here in Leviticus the word ‘jubilee’ is only mentioned in the book of Numbers (Numbers 36:4). The thought of release (Leviticus 25:10) is used in Isaiah 61, where we read: “To proclaim liberty to captives and freedom to prisoners” (Isaiah 61:1). In the following verse is spoken about “the favorable year of the LORD” (Isaiah 61:2; Jeremiah 34:8; 15; 17; Ezekiel 46:17).

Generally speaking, every Israelite witnesses once in his life how everything is restored to its original state. When he experiences it, he will be reminded of paradise, where man has not had to work either, but has been able to freely enjoy everything that God has made grow. He also gets a taste of the future blessing that God will give to Israel and the whole earth under the reign of the Lord Jesus in the millennial kingdom of peace. Then everyone will also enjoy the delicious things creation provides.

In his speech to the people of Israel, in the “portico of Solomon”, Peter speaks about it. He calls upon the people to repent and return, “and that He may send Jesus, the Christ appointed for you, whom heaven must receive until [the] period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient time” (Acts 3:20-21).

The year of jubilee, a fiftieth year, follows a sabbatical year, a forty-ninth year. The fiftieth year thus also indicates a new beginning. It is as with the eighth day, which also follows a period of seven days. This new beginning is also in connection with heaven and eternal things. The kingdom of peace has not only an earthly side, but also a heavenly side (Matthew 13:43a). Abraham looked forward to this: “For he was looking for the city which has foundations, whose architect and builder is God” (Hebrews 11:10; Daniel 7:27). The heavenly rest and glory will have their radiance on earth.

Everything in God’s Word that is about Israel, all prophecies, it all ends in the year of jubilee. There the final fulfilment of all God’s promises takes place. Then comes the “favorable year of the LORD” (Isaiah 61:2). For all who have accepted the Lord Jesus, this “favorable year” has already begun (Luke 4:19; 21). This may be mentioned in the preaching of the gospel: “And working together [with Him], we also urge you not to receive the grace of God in vain—for He says, “At the acceptable time I listened to you, and on the day of salvation I helped you.” Behold, now is “the acceptable time,” behold, now is “the day of salvation”” (2 Corinthians 6:1-2).

The ram’s horn will sound in the fiftieth year just as in all previous years on the first day of each month (Leviticus 23:24). But in this fiftieth year the horn will sound another time in the seventh month. Also on the tenth day, that is the day of atonement (Leviticus 23:27), there will be the sound of the ram’s horn. The whole land will hear it (Leviticus 25:9). It will show that all tribes will be back in the land and each tribe will live in the inheritance God has given him. The horn blown on the first day of the seventh month will herald this restoration. The restoration will be based on the atoning work of the Lord Jesus as “the Lamb of God who takes away the sin of the world” (John 1:29).

Before the horn sounds as a sign of the start of the year of jubilee, another horn or trumpet will sound, the last trumpet, the trumpet of God. When that trumpet sounds, the church will be taken up from the earth and meet the Lord in the air (1 Corinthians 15:52b; 1 Thessalonians 4:15-18).

Leviticus 27:31

The Year of Jubilee

The sabbatical year is not only a year of rest in certain cases, but also a year of restoration and freedom. Thus the Hebrew slave is released in the seventh year (Exodus 21:2) and debts are remised (Deuteronomy 15:1-18). But in the year of jubilee things go much further. Then the inheritance will be restored. Everything returns to its original situation, as God purposed it to be. People are released and return to their property; a property is returned to its original owner.

The word “jubilee” means “blowing on the ramshorn”. Except here in Leviticus the word ‘jubilee’ is only mentioned in the book of Numbers (Numbers 36:4). The thought of release (Leviticus 25:10) is used in Isaiah 61, where we read: “To proclaim liberty to captives and freedom to prisoners” (Isaiah 61:1). In the following verse is spoken about “the favorable year of the LORD” (Isaiah 61:2; Jeremiah 34:8; 15; 17; Ezekiel 46:17).

Generally speaking, every Israelite witnesses once in his life how everything is restored to its original state. When he experiences it, he will be reminded of paradise, where man has not had to work either, but has been able to freely enjoy everything that God has made grow. He also gets a taste of the future blessing that God will give to Israel and the whole earth under the reign of the Lord Jesus in the millennial kingdom of peace. Then everyone will also enjoy the delicious things creation provides.

In his speech to the people of Israel, in the “portico of Solomon”, Peter speaks about it. He calls upon the people to repent and return, “and that He may send Jesus, the Christ appointed for you, whom heaven must receive until [the] period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient time” (Acts 3:20-21).

The year of jubilee, a fiftieth year, follows a sabbatical year, a forty-ninth year. The fiftieth year thus also indicates a new beginning. It is as with the eighth day, which also follows a period of seven days. This new beginning is also in connection with heaven and eternal things. The kingdom of peace has not only an earthly side, but also a heavenly side (Matthew 13:43a). Abraham looked forward to this: “For he was looking for the city which has foundations, whose architect and builder is God” (Hebrews 11:10; Daniel 7:27). The heavenly rest and glory will have their radiance on earth.

Everything in God’s Word that is about Israel, all prophecies, it all ends in the year of jubilee. There the final fulfilment of all God’s promises takes place. Then comes the “favorable year of the LORD” (Isaiah 61:2). For all who have accepted the Lord Jesus, this “favorable year” has already begun (Luke 4:19; 21). This may be mentioned in the preaching of the gospel: “And working together [with Him], we also urge you not to receive the grace of God in vain—for He says, “At the acceptable time I listened to you, and on the day of salvation I helped you.” Behold, now is “the acceptable time,” behold, now is “the day of salvation”” (2 Corinthians 6:1-2).

The ram’s horn will sound in the fiftieth year just as in all previous years on the first day of each month (Leviticus 23:24). But in this fiftieth year the horn will sound another time in the seventh month. Also on the tenth day, that is the day of atonement (Leviticus 23:27), there will be the sound of the ram’s horn. The whole land will hear it (Leviticus 25:9). It will show that all tribes will be back in the land and each tribe will live in the inheritance God has given him. The horn blown on the first day of the seventh month will herald this restoration. The restoration will be based on the atoning work of the Lord Jesus as “the Lamb of God who takes away the sin of the world” (John 1:29).

Before the horn sounds as a sign of the start of the year of jubilee, another horn or trumpet will sound, the last trumpet, the trumpet of God. When that trumpet sounds, the church will be taken up from the earth and meet the Lord in the air (1 Corinthians 15:52b; 1 Thessalonians 4:15-18).

Leviticus 27:32

The Year of Jubilee

The sabbatical year is not only a year of rest in certain cases, but also a year of restoration and freedom. Thus the Hebrew slave is released in the seventh year (Exodus 21:2) and debts are remised (Deuteronomy 15:1-18). But in the year of jubilee things go much further. Then the inheritance will be restored. Everything returns to its original situation, as God purposed it to be. People are released and return to their property; a property is returned to its original owner.

The word “jubilee” means “blowing on the ramshorn”. Except here in Leviticus the word ‘jubilee’ is only mentioned in the book of Numbers (Numbers 36:4). The thought of release (Leviticus 25:10) is used in Isaiah 61, where we read: “To proclaim liberty to captives and freedom to prisoners” (Isaiah 61:1). In the following verse is spoken about “the favorable year of the LORD” (Isaiah 61:2; Jeremiah 34:8; 15; 17; Ezekiel 46:17).

Generally speaking, every Israelite witnesses once in his life how everything is restored to its original state. When he experiences it, he will be reminded of paradise, where man has not had to work either, but has been able to freely enjoy everything that God has made grow. He also gets a taste of the future blessing that God will give to Israel and the whole earth under the reign of the Lord Jesus in the millennial kingdom of peace. Then everyone will also enjoy the delicious things creation provides.

In his speech to the people of Israel, in the “portico of Solomon”, Peter speaks about it. He calls upon the people to repent and return, “and that He may send Jesus, the Christ appointed for you, whom heaven must receive until [the] period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient time” (Acts 3:20-21).

The year of jubilee, a fiftieth year, follows a sabbatical year, a forty-ninth year. The fiftieth year thus also indicates a new beginning. It is as with the eighth day, which also follows a period of seven days. This new beginning is also in connection with heaven and eternal things. The kingdom of peace has not only an earthly side, but also a heavenly side (Matthew 13:43a). Abraham looked forward to this: “For he was looking for the city which has foundations, whose architect and builder is God” (Hebrews 11:10; Daniel 7:27). The heavenly rest and glory will have their radiance on earth.

Everything in God’s Word that is about Israel, all prophecies, it all ends in the year of jubilee. There the final fulfilment of all God’s promises takes place. Then comes the “favorable year of the LORD” (Isaiah 61:2). For all who have accepted the Lord Jesus, this “favorable year” has already begun (Luke 4:19; 21). This may be mentioned in the preaching of the gospel: “And working together [with Him], we also urge you not to receive the grace of God in vain—for He says, “At the acceptable time I listened to you, and on the day of salvation I helped you.” Behold, now is “the acceptable time,” behold, now is “the day of salvation”” (2 Corinthians 6:1-2).

The ram’s horn will sound in the fiftieth year just as in all previous years on the first day of each month (Leviticus 23:24). But in this fiftieth year the horn will sound another time in the seventh month. Also on the tenth day, that is the day of atonement (Leviticus 23:27), there will be the sound of the ram’s horn. The whole land will hear it (Leviticus 25:9). It will show that all tribes will be back in the land and each tribe will live in the inheritance God has given him. The horn blown on the first day of the seventh month will herald this restoration. The restoration will be based on the atoning work of the Lord Jesus as “the Lamb of God who takes away the sin of the world” (John 1:29).

Before the horn sounds as a sign of the start of the year of jubilee, another horn or trumpet will sound, the last trumpet, the trumpet of God. When that trumpet sounds, the church will be taken up from the earth and meet the Lord in the air (1 Corinthians 15:52b; 1 Thessalonians 4:15-18).

Leviticus 27:33

Year of Jubilee as Starting Point

When a piece of land is sold, in reality it is not the land, but a number of crops that are sold. The calculation of the price is based on the coming year of jubilee. This method of settling debts prevents capitalism (more and more possessions) and communism (no possessions, everything of everyone).

In this way, the Israelite can have two types of land. He owns his own inheritance and he can have a land he has bought. The latter is only his property for a certain period of time. The Christian also has to deal with two kinds of ‘land’. He has his own inheritance in heaven. That is his inalienable property. He also owns earthly things. They are not his own. He is only a steward of it. He will have to give up the earthly things, nothing of them will remain his property. He will also have to account for the way in which he dealt with them.

In Luke 16 the Lord Jesus speaks of “that which is another’s” and of “that which is your own” (Luke 16:12). “That which is another’s” are our earthly blessings, “that which is your own” are our heavenly blessings. Faithfulness in the fulfilment of our earthly task and the responsible management of the earthly resources at our disposal in doing so is a prerequisite for enjoying our very heavenly possessions.

An important indication for dealing with earthly things in the light of the upcoming “year of jubilee” we read in 1 Corinthians 7 (1 Corinthians 7:29-31). The value of what we have ‘bought’ is measured by the time that separates us from the ‘year of jubilee’. We are just before the year of jubilee. The closer we are to the coming of the Lord Jesus, the more we long for Him, the less earthly things are worth to us. Dealing with earthly matters in the light of the coming year of jubilee will save us from seeking “the things that are on earth” (Colossians 3:2).

Besides the idea that we are just before the ‘year of jubilee’, the fear of God is also important in our view of earthly things. The earthly things belong to Him. If we use it for ourselves, we appropriate what is His. He cannot let that happen unpunished. Real fear for God is not so much expressed in fear for punishment if we do something that He does not approve of, but is expressed in respect for Him, through which we do what pleases Him.

Leviticus 27:34

Year of Jubilee as Starting Point

When a piece of land is sold, in reality it is not the land, but a number of crops that are sold. The calculation of the price is based on the coming year of jubilee. This method of settling debts prevents capitalism (more and more possessions) and communism (no possessions, everything of everyone).

In this way, the Israelite can have two types of land. He owns his own inheritance and he can have a land he has bought. The latter is only his property for a certain period of time. The Christian also has to deal with two kinds of ‘land’. He has his own inheritance in heaven. That is his inalienable property. He also owns earthly things. They are not his own. He is only a steward of it. He will have to give up the earthly things, nothing of them will remain his property. He will also have to account for the way in which he dealt with them.

In Luke 16 the Lord Jesus speaks of “that which is another’s” and of “that which is your own” (Luke 16:12). “That which is another’s” are our earthly blessings, “that which is your own” are our heavenly blessings. Faithfulness in the fulfilment of our earthly task and the responsible management of the earthly resources at our disposal in doing so is a prerequisite for enjoying our very heavenly possessions.

An important indication for dealing with earthly things in the light of the upcoming “year of jubilee” we read in 1 Corinthians 7 (1 Corinthians 7:29-31). The value of what we have ‘bought’ is measured by the time that separates us from the ‘year of jubilee’. We are just before the year of jubilee. The closer we are to the coming of the Lord Jesus, the more we long for Him, the less earthly things are worth to us. Dealing with earthly matters in the light of the coming year of jubilee will save us from seeking “the things that are on earth” (Colossians 3:2).

Besides the idea that we are just before the ‘year of jubilee’, the fear of God is also important in our view of earthly things. The earthly things belong to Him. If we use it for ourselves, we appropriate what is His. He cannot let that happen unpunished. Real fear for God is not so much expressed in fear for punishment if we do something that He does not approve of, but is expressed in respect for Him, through which we do what pleases Him.