Bible Commentaries

Leviticus

SOJOURNERS WITH GOD

Leviticus 25:23.

The singular institution of the Jubilee year had more than one purpose. As a social and economical arrangement it tended to prevent the extremes of wealth and poverty. Every fiftieth year the land was to revert to its original owners, the lineal descendants of those who had ‘come in with the conqueror,’ Joshua. Debts were to be remitted, slaves emancipated, and so the mountains of wealth and the valleys of poverty were to be somewhat levelled, and the nation carried back to its original framework of a simple agricultural community of small owners, each ‘sitting under his own vine and fig-tree’ and, like Naboth, sturdily holding the paternal acres.

As a ceremonial institution it was the completion of the law of the Sabbath. The seventh day proclaimed the need for weekly rest from labour, and as was the sabbath in the week, so was the seventh year among the years-a time of quiet, when the land lay fallow and much of the ordinary labour was suspended. Nor were these all; when seven weeks of years had passed, came the great Jubilee year, charged with the same blessed message of Rest, and doubtless showing dimly to many wearied and tearful eyes some gleams of a better repose beyond.

Besides these purposes, it was appointed to enforce, and to make the whole fabric of the national wealth consciously rest upon, this thought contained in our text. The reason why the land was not to pass out of the hauls of the representatives of those to whom God had originally given it, was that He had not really given it to them at all. It was not theirs to sell-they had only a beneficiary occupation. While they held it, it was still His, and neither they, nor any one to whom they might sell the use of it for a time, were anything more than tenants at will. The land was His, and they were only like a band of wanderers, squatting for a while by permission of the owner, on his estate. Their camp-fires were here today, but to-morrow they would be gone. They were ‘strangers and sojourners.’ That may sound sad, but all the sadness goes when we read on-’with Me.’ They are God’s guests, so though they do not own a foot of soil, they need not fear want.

All this is as true for us. We can have no better New Year’s thoughts than those which were taught by the blast of the silver trumpets that proclaimed liberty to the slaves, and restored to the landless pauper his alienated heritage.

I. Here is the lesson of God’s proprietorship and our stewardship.

‘The land is Mine’ was of course true in a special sense of the territory which God gave by promise and miracle, which was kept by obedience, and lost by rebellion. But it is as really true about our possessions, and that not only because of our transient stay here. It would be as true if we were to live in this world for ever. It will be as true in heaven. Length of time makes no difference in this tenure. Undisturbed possession for ever so long does not constitute ownership here. God is possessor of all, by virtue of His very nature, by His creation and preservation of us and of all things. So that when we talk about ‘mine’ and ‘thine,’ we are only speaking a half truth. There is a great sovereign ‘His’ behind both. So then let us take that thought with us for use, as we pass into another year. What lessons does it give?

It should nurture constant thankfulness. To-day looking back over whatever dark, dreary, sunless days, we all have bright ones too. Does any thought of God as the Fountain of all our joys and goods rise in our souls? Have we learned to associate a divine hand and a Father’s will with them? Do we congratulate ourselves on our own cleverness, tact, and skill, saying, ‘mine hand hath done it,’ or do we hug ourselves on our own good fortune, and burn incense to chance and ‘circumstances’? -or, sadder still, are we generously grateful to every human friend that helps us, and unthankful only to God-or does the glad thought come, to gild the finest gold of our possessions with new brilliance and worth, and to paint and perfume the whitest lily of our joys with new delightsomeness, ‘All things come of Thee’; ‘Thou makest us drink of the river of Thy pleasures’?

Blessed are they who, by the magic glass of a thankful heart, see all things in God, and God in all things. To them life is tenfold brighter, as a light plunged in oxygen flames more intensely than in common air. The darkest night is filled with light, and the loneliest place blazes with angel faces, and the stoniest pillar is soft, to him who sees everywhere the ladder that knits earth with heaven, and to whom all His blessings are as the messengers that descend by it on errands of mercy, whose long shining ranks lead up the eye and the heart to the loving God from whom they come.

Here too is the ground for constant thankful submission. ‘The Lord gave, and the Lord hath taken away.’ We have no right to murmur, however we may regret, if the Landowner takes back a bit of the land which He has let us occupy. It was the condition of our occupation that He should be at liberty to do so whenever He saw that it would be best for us. He does not give us our little patches for His advantage, but for ours, nor does He take them away at His own whim, but ‘for our profit.’ We get more than full value for all the work and capital we have expended, and His only reason for ever disturbing us is that we may be driven to claim a better inheritance in Himself than we can find even in the best of His gifts. So He sometimes gives, that we may be led by our possessions to think lovingly of Him; and He sometimes takes, that we may be led, in the hour of emptiness and loss, to recognise whose hand it was that pulled up the props round which our poor tendrils clung. But the opposite actions have the same purpose, and like the up-and-down stroke of a piston, or the contrary motion of two cogged wheels that play into each other, are meant to impel us in one direction, even to the heart of God who is our home. A landowner stops up a private road one day in a year, in order to assert his right, and to remind the neighbourhood that he could stop it altogether if he liked. So God reminds us by our losses and sorrows, of what we are so apt to forget, and what it is such a joy to us to remember-His possession of them all. Blessed be God! He teaches us in that fashion far seldomer than in the other. Let joy teach us the lesson, and we shall the less need ‘the sternest’ teacher ‘and the best,’ even sorrow. Better to learn it by gladness than by tears; better to see it written in ‘laughing flowers’ than in desolate gardens and killing frost.

So, too, there should be a constant sense of responsibility in the use of all which we have. All is His, and He has given all to us, for a purpose. So, plainly, we are but stewards, or trustees, and are bound to employ everything, not according to our own inclination or notion of what is right, but according to what, in the exercise of our best and most impartial judgment, we believe to be the owner’s will. Trusteeship means that we take directions as to the employment of the property from its owner. It means too that we employ it not for our own satisfaction and well-being alone, though that is included, and is a part of His purpose who ‘delights in the prosperity of His servants.’ Thoughts of others, thoughts of the owner’s claims, and of bringing back to Him all that He has given to us, increased by our diligence, must be uppermost in our minds, if we are to live nobly or happily here. ‘It is required in stewards that a man be found faithful.’ And this applies to all we have in mind, body, and estate. A thoughtful expenditure and use of all His gifts, on principles drawn from our knowledge of His will, and for objects not terminating with self, is the duty that corresponds to the great fact of God’s ownership of all. If we use His gifts to minister to our own vanity or frivolity, or love of ease, or display; if an ‘intolerable deal’ of all we have is used for ourselves, and a poor ha’ porth’ for others; if our gifts are grudging; if we possess without sense of responsibility, and enjoy without thankfulness, and lose with murmuring; if our hearts are more set on material prosperity than on love and peace, knowledge and purity, noble lives and a Father God; if higher desires and hopes are dying out as we ‘get on’ in the world, and religious occupations which used to be pleasant are stale; then for all our outward Christianity the stern old woe applies, ‘Your riches are corrupted, and the rust of them shall be a witness against you,’ and we need the shrill note of the trumpet of Jubilee to be blown in our ears, ‘The land is Mine.’

II. We have the teaching of the transiency of our stay here.

‘Ye are strangers and sojourners’-pilgrims who make a brief halt in a foreign country. The image has in it an allusion to the nomad life of Abraham and his son and grandson, as well as to the desert-wanderings of the people, and suggests the thought, ‘You are homeless wanderers, not having where to lay your heads, as truly when you have been settled for generations on your ancestral lands, as when you plodded wearily in the wilderness.’ It is a universal truth, ever acknowledged and forgotten, wholesome though sometimes sad to feel, and preached to even frivolous natures by the change in our calendar which a New Year brings.

How vividly this word of our text brings out the contrast between the permanence of the external world and our brief stay in it!

In Israel there would be few vineyards or olive-grounds held by the same man at two, and none at three, successive jubilees. The hoary twisted olives yielded their black berries, say, to Simeon, the son of Joseph, to-day, as they did fifty years ago to Joseph, the son of Reuben, and as they will do fifty years hence to Judas, the son of Simeon. So is it with us all. There is nothing more pathetic than the thought of how generations come and go, and empires rise and fall, while the scene on which they play their brief parts remains the same.

‘The mountains look on Marathon,

And Marathon looks on the sea.’

to-day as they did more than two millenniums ago, only the grass was for a while a little ranker on the plain. Olivet lifts the same outline against the pale morning twilight as when David went up its slope a weeping exile. The pebble that we kick out of our path had thousands of years of existence ere we were born, and may lie there unaltered to all appearance for centuries after we are dead. ‘One generation cometh and another goeth, but the earth abideth for ever.’

And how much more lasting our possessions are than their possessors! Where are the strong hands that clutched the rude weapons that lie now quietly ticketed in our museums? How dim and dark the bright brave eyes that once flashed through the bars of these helmets, hanging just a little rusted, over the tombs in Westminster Abbey! Other men will live in our houses, read our books, own our mills, use our furniture, preach in our pulpits, sit in our pews: we are but lodgers in this abiding nature, ‘like a wayfaring man that turneth aside to tarry for a night,’ and to-morrow morning vacates his rooms for a new arrival, and goes away unregretted and is forgotten in an hour.

The constant change and progression of life are enforced, too, in this metaphor.

The old threadbare emblem of a journey which is implied in the text suggests how, moment by moment, we hurry on and how everything is slipping past us, as fields and towns do to a traveller in a train. Only our journey is smooth and noiseless, like the old-fashioned canal boat travelling, where, if you shut your eyes, you could not tell that you were moving. We glide on and never know it, and so gradually and silently is the scene ‘changed by still degrees,’ that it is only now and then that men have any vivid consciousness that the ‘fashion of this world is’ ever ‘in the act of passing,’ like the canvas of a panorama ever winding and unwinding on its twin rollers with slow, equable motion. It needs an effort of attention and will to discern the movement, and it is worth while to make the effort, for that clear and poignant sense of the constant flux and mutation of all things around us, and of the ebbing away of our own lives, is fundamental to all elevation of thought, to all nobleness of deed, to all worthy conception of duty and of joy. Everything that is, stands poised, like Fortune, on a rolling ball. The solid earth is a movable sphere, for ever spinning on its axis and rushing on its path among the stars. Ever some star is sinking in mist, or dipping below the horizon; ever new constellations are climbing to the zenith. A long, patient discipline is needed to keep fresh in our hearts the sense of this transiency. Let us set ourselves consciously to deepen our convictions of it, and amidst all the illusions of these solid-seeming shows of things, keep firm hold of the assurance that they are but fleeting shadows that sweep across the solemn mountain’s side, and that only God and the doing of His will lasts. So shall our life pierce down with its seeking roots to the abiding ground of all Being, and, looking to the ‘things that are eternal,’ we shall be able to make what is but for a moment contribute to the everlasting ennobling of our character and enrichment of our life yonder.

Surely these words, too, tell of the true home.

‘Ye are strangers’-because your native land is elsewhere. It is not merely the physical facts of death and change that make us strangers here, but the direction of our desires, and the true affinities of our nature. If by these we belong to heaven and God, then here we shall feel that we have not where to lay our heads, and shall ‘dwell in tabernacles’ because ‘we look for the city.’

What a contrast between the perishable tents of the wilderness and the rock-built mansions of that city. And how short this phase of being must look when seen from above! You remember how long a year, a week, seemed to you when a child-what do the first ten years of your life look to you now? What must the earthly life of Abel, the first who died, look to him even now, when he contrasts its short twenty or thirty years with the thousands since? and, after thousands and thousands more, how it will dwindle! So to us, if we reach that safe shore, and look back upon the sea that brought us thither, as it stretches to the horizon, miles of billows once so terrible will seem shrunken to a line of white foam.

Cherish, then, constant consciousness of that solemn eternity, and let your eyes be ever directed to it, like a man who sees some great flush of light on the horizon, and is ever turning from his work to look. Use the transient as preparation for the eternal, the fleeting days as those which determine the undying ‘Day’ and its character. Keep your cares and interests in the present rigidly limited to necessary things. Why should travellers burden themselves? The less luggage, the easier marching. The accommodation and equipment in the desert do not matter much. The wise man will say, ‘Oh, it will do. I shall soon be home.’ ‘Ye are strangers and sojourners.’

III. We have here also the teaching of trust.

Some of us think that such thoughts as the preceding are sad. Why should they be so? They need not be. Our text adds a little word which takes all the sadness out of them. ‘With Me’; that gives the true notion of our earthly life. We are strangers indeed, passing through a country which is not ours, but whilst we are sojourners, we are ‘sojourners’ with the king of the land. In the antique hospitable times, the chief of the tribe would take the travellers to his own tent, and charge himself with their safety and comfort. So we are God’s guests on our travels. He will take care of us. The visitor has no need to trouble himself about the housekeeping, he may safely leave that with the master of the house. If the king has taken us in charge, we may be quite sure that no harm will come to us in his country. So for ourselves and for those we love, and for all the wide interests of church and world, there are peace and strength in the thought that we are the guests of God here, ‘strangers and sojourners with Him.’ Will He invite us to His table and let us hunger? Will He call us to be His guests, and then, like some traitorous Arab sheikh, break the laws of hospitality and harm His too-confiding guests? Impossible for evermore. So we are safe, and our bread shall be given us, for we are sojourners with God.

True, we are strangers, and in our constant movement we lose many of the companions of our march, and the track of the caravan may be traced by the graves on either side. But, since we are ‘with Him,’ we have companionship even when most solitary, and even in a strange land shall not be lonely. Seek then to cultivate as a joy and strength that consciousness that the Lord of all the land is ever with you, Whoever goes, He abides. Whatever rushes past us like a phantasmagoria, He passes not. Whatever and whoever change, He changes never. Where thou goest, He will go. He will be ‘thy shield at thy right hand,’ and thy ‘keeper from all evil.’ So, looking forward to the unknown days of another New Year, we may be of good cheer.

So will it be while we live; and if this year we should die-well, the King of this land, where we are strangers, is the King of the other land beyond the sea, where we are at home. So we shall only be the nearer to Him for the change. Death the separator shall but unite us to the King, whose presence indeed fills this subject-province of His empire with all its good, but who dwells in more resplendent ‘beauty,’ and is felt in greater nearness in the other ‘land that is very far off.’ Whether here or there, we may have God with us, if we will. With Him for our Host and companion, let us peacefully go on our road, while the life of strangers and sojourners shall last. It will bring us to the fatherland where we shall be at home with the King, and find in Him our ‘sure dwelling, and quiet resting-place, and peaceful habitation for ever.’

Leviticus

GOD’S SLAVES

Leviticus 25:42.

This is the basis of the Mosaic legislation as to slavery. It did not suppress but regulated that accursed system. Certainly Hebrew slavery was a very different thing from that of other nations. In the first place, no Jew was to be a slave. To that broad principle there were exceptions, such as the case of the man who voluntarily gave himself up to his creditor. But even he was not to be treated as a slave, but as a ‘hired servant,’ and at the jubilee was to be set free. There were also other regulations of various kinds in other circumstances on which we do not need to dwell. The slaves of alien blood were owned and used, but under great mitigations and restrictions.

Of course we have here an instance of the incompleteness of the Mosaic law,-or rather we may more truly say of its completeness, regard being had to the state of the world at the time. All social change hangs together. Institutions cannot be altered at a blow, without altering the stage of civilisation, of which they are the expression. ‘Raw haste’ is ‘half-sister to delay.’ What is good and necessary for one era is out of place in another. So God works slowly, and lets bad things die out, by changing the atmosphere in which they flourish.

All servitude to men was an infraction of God’s rights over Israel. God was the Israelites’ ‘Master’; they were His ‘slaves.’ He was so, because He had ‘broken the bands of their yoke, and set them free.’ There is, then, here-

I. The ground of God’s rights. ‘I brought you forth.’

II. Our servitude because of our redemption. ‘Ye are My servants.’

III. Our consequent freedom from all other masters. ‘Ye shall not be sold as bondmen.’

Leviticus

THE KINSMAN REDEEMER

Leviticus 25:48.

There are several of the institutions and precepts of the Mosaic legislation which, though not prophetic, nor typical, have yet remarkable correspondences with lofty Christian truth. They may be used as symbols, if only we remember that we are diverting them from their original purpose.

How singularly these words lend themselves to the statement of the very central truths of Christianity-a slavery which is not necessarily perpetual and a redemption effected by a kinsman!

That institution of the ‘Goel’ is of a very remarkable kind, and throws great light on Christian verities. I wish, in dealing with it, to guard against any idea that it was meant to be prophetic or typical.

I. The kinsman redeemer under the old law.

The strength of the family tie in the Israelitish polity was great. The family was the unit-hence there were certain duties devolving on the nearest male relative. These, so far as we are at present concerned, were three.

Israelites were allowed to hold Gentile slaves, but under careful restrictions. Israelites were allowed to sell themselves as slaves. If the sale was to Israelites, the slavery was ended in six years or at the jubilee, whichever period came first-unless the slave had his ear bored to the doorpost to intimate his contentment in service [Exodus 21:5 - - Exodus 21:6]. This is not slavery in our sense of the word, but only a six years’ engagement. If sold to a heathen in Israel, then the Goel had to redeem him; and the reason for this was that all Israelites belonged to God.

This was the task of the kinsman-goel. The land belonged to the tribe. Pauperism was thus kept off. There could be no ‘submerged tenth.’ The theocratic reason was, ‘the land shall not be sold at all for ever for it is Mine!’

This is the germ of the figure of the Redeemer-Kinsman in later Scripture. Notice how higher ideas began to gather round the office. The prophets felt that in some way God was their ‘Goel.’ In Isaiah the application of the name to Him is frequent and, we might almost say, habitual. So in Psalms 49:7, ‘None can be Goel to his brother’; Psalms 49:15, ‘God will be Goel to my soul from the power of the grave.’

Job 19:25, ‘I know that my Goel liveth. . . .’

II. Our Kinsman-Redeemer.

The New Testament metaphor of ‘Redemption’ or buying back with a ransom is distinctly drawn from the Hebrew Goel’s office.

Christ is the Kinsman. The brotherhood of Christ with us was voluntarily assumed, and was for the purpose of redeeming His brethren.

He is the Kinsman-Redeemer from slavery,-a slavery which is voluntary. The soul is self-delivered to evil and sin; but blessed be God! this slavery is terminable. The kinship of Christ was needful for our redemption. ‘It behoved Him to be made like unto His brethren.’ He thus gave His life a ‘ransom’ for many. Note the objective value of His atonement, and its subjective power as setting us free.

He is the Kinsman-Redeemer of our inheritance. God is the inheritance here. The manhood of Jesus brings God back to us for our-{1} Knowledge; {2} Love; {3} Possession. Heaven is our inheritance hereafter. His manhood secures it for us. ‘I go to prepare a place for you.’ ‘An inheritance incorruptible.’ ‘The redemption of the purchased possession.’

The Kinsman-Avenger of blood. It is only in a modified sense that we can transfer this part of the Goel’s office to Jesus. The old Kinsman-Avenger of blood avenged it by shedding the shedder’s blood in retribution. But that was not the kind of vindication {for Goel means also Vindicator} for which Job looked when he used the expression. Resurrection to the vision of God was to come to him ‘at the last,’ by the standing of his Goel on the earth, and that was to be the true avenging of his death, and his vindication. The great murderer Death is to die, and his victims are to be wrested from him, and their death be proved to be the means of their fuller life. ‘Precious shall their blood be in His sight,’ and when their slayer is slain they will live for ever, partakers of their Kinsman-Redeemer’s glory, because they had been partakers of His death, and His blood had been precious in their sight. Let us cling to our Kinsman-Redeemer in all our life that He may give us freedom and an inheritance among His brethren, and, closing our eyes in death, we may commend our spirits to the ‘Angel that redeemed us from all evil,’ and be sure that He will ‘redeem’ our ‘souls from the power of the grave.’