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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 25:8–22. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The general institution of the jubilee, Lev 25:8. etc.
1.When it was to be observed: after seven sabbaths of years (Lev 25:8), whether the forty-ninth or fiftieth is a great question among learned men: that it should be the seventh sabbatical year, that is, the forty-ninth (which by a very common form of speech is called the fiftieth), seems to me most probable, and is, I think, made pretty clear and the objections removed by that learned chronologer Calvisius; but this is not a place for arguing the question. Seven sabbaths of weeks were reckoned from the passover to the feast of pentecost (or fiftieth day, for so pentecost signifies), and so seven sabbaths of years from one jubilee to another, and the seventh is called the fiftieth; and all this honour is put upon the sevenths for the sake of God's resting the seventh day from the work of creation.
2.How it was to be proclaimed, with sound of trumpet in all parts of the country (Lev 25:5), both to give notice to all persons of it, and to express their joy and triumph in it; and the word jobel, or jubilee, is supposed to signify some particular sound of the trumpet distinguishable from any other; for the trumpet that gives an uncertain sound is of little service, Co1 14:8. The trumpet was sounded in the close of the day of atonement; thence the jubilee commenced, and very fitly; when they had been humbling and afflicting their souls for sin, then they were made to hear this voice of joy and gladness, Psa 51:8. When their peace was made with God, then liberty was proclaimed; for the removal of guilt is necessary to make way for the entrance of all true comfort, Rom 5:1, Rom 5:2. In allusion to this solemn proclamation of the jubilee, it was foretold concerning our Lord Jesus that he should preach the acceptable year of the Lord, Isa 61:2. He sent his apostles to proclaim it with the trumpet of the everlasting gospel, which they were to preach to every creature. And it stands still foretold that at the last day the trumpet shall sound, which shall release the dead out of the bondage of the grave, and restore us to our possessions.
3.What was to be done in that year extraordinary; besides the common rest of the land, which was observed every sabbatical year (Lev 25:11, Lev 25:12), and the release of personal debts (Deu 15:2, Deu 15:3), there was to be the legal restoration of every Israelite to all the property, and all the liberty, which had been alienated from him since the last jubilee; so that never was any people so secured in their liberty and property (those glories of a people) as Israel was. Effectual care was taken that while they kept close to God these should not only not be taken from them by the violence of others, but not thrown away by their own folly.
(1.)The property which every man had in his dividend of the land of Canaan could not be alienated any longer than till the year of jubilee, and then he or his should return to it, and have a title to it as undisputed, and the possession of it as undisturbed, as ever (Lev 25:10, Lev 25:13): "You shall return every man to his possession; so that if a man had sold or mortgaged his estate, or any part of it, it should then return to him or his heirs, free of all charge and encumbrance. Now this was no wrong to the purchaser, because the year of jubilee was fixed, and every man knew when it would come, and made his bargain accordingly. By our law indeed, if lands be granted to a man and his heirs, upon condition that he should never sell or alienate them, the grant is good, but the condition is void and repugnant: Iniquum est ingenuis hominibus (say the lawyers) non esse liberam rerum suarum alienationem - It is unjust to prevent free men from alienating their own possessions. Yet it is agreed in the books that if the king grant lands to a man in fee upon condition he shall not alienate, the condition is good. Now God would show his people Israel that their land was his, and they were his tenants; and therefore he ties them up that they shall not have power to sell, but only to make leases for any term of years, not going beyond the next jubilee. By this means it was provided,
[1.]That their genealogies should be carefully preserved, which would be of use for clearing our Saviour's pedigree.
[2.]That the distinction of tribes should be kept up; for, though a man might purchase lands in another tribe, yet he could not retain them longer than till the year of jubilee, and then they would revert of course.
[3.]That none should grow exorbitantly rich, by laying house to house, and field to field (Isa 5:8), but should rather apply themselves to the cultivating of what they had than the enlarging of their possessions. The wisdom of the Roman commonwealth sometimes provided that no man should be master of above 500 acres.
[4.]That no family should be sunk and ruined, and condemned to perpetual poverty. This particular care God took for the support of the honour of that people, and the preserving, not only of that good land to the nation in general, but of every man's share to his family in particular, for a perpetual inheritance, that it might the better typify that good part which shall never be taken away from those that have it.
(2.)The liberty which every man was born to, if it were sold or forfeited, should likewise return at the year of jubilee: You shall return every man to his family, Lev 25:10. Those that were sold into other families thereby became strangers to their own; but in this year of redemption they were to return. This was typical of our redemption by Christ from the slavery of sin and Satan, and our restoration to the glorious liberty of the children of God. Some compute that the very year in which Christ died was a year of jubilee, and the last that ever was kept. But, however that be, we are sure it is the Son that makes us free, and then we are free indeed.
II.A law upon this occasion against oppression in buying and selling of land; neither the buyer nor the seller must overreach, Lev 25:14-17.
In short, the buyer must not give less, nor the seller take more, than the just value of the thing, considered as necessarily returning at the year of jubilee. It must be settled what the clear yearly value of the land was, and then how many years' purchase it was worth till the year of jubilee. But they must reckon only the years of the fruits (Lev 25:15), and therefore must discount for the sabbatical years. It is easy to observe that the nearer the jubilee was the less must the value of the land be. According to the fewness of the years thou shalt diminish the price. But we do not find it so easy practically to infer thence that the nearer the world comes to its period the less value we should put upon the things of it: because the time is short, and the fashion of the world passeth away, let those that buy be as though they possessed not. One would put little value on an old house, that is ready to drop down. All bargains ought to be made by this rule, You shall not oppress one another, nor take advantage of one another's ignorance or necessity, but thou shalt fear thy God. Note, The fear of God reigning in the heart would effectually restrain us from doing any wrong to our neighbour in word or deed; for, though man be not, God is the avenger of those that go beyond or defraud their brethren, Th1 4:6. Perhaps Nehemiah refers to this very law (Neh 5:15), where he tells us that he did not oppress those he had under his power, because of the fear of God.
III.Assurance given them that they should be no losers, but great gainers, by observing these years of rest. It is promised,
1.That they should be safe: You shall dwell in the land in safety, Lev 25:18. and again, Lev 25:19. The word signifies both outward safety and inward security and confidence of spirit, that they should be quiet both from evil and from the fear of evil.
2.That they should be rich: You shall eat your fill. Note, If we be careful to do our duty, we may cheerfully trust God with our comfort.
3.That they should not want food convenient that year in which they did neither sow nor reap: I will command my blessing in the sixth year, and it shall bring forth fruit for three years, Lev 25:21. This was,
(1.)A standing miracle, that, whereas at other times one year did but serve to bring in another, the productions of the sixth year should serve to bring in the ninth. Note, The blessing of God upon our provision will make a little go a great way, and satisfy even the poor with bread, Psa 132:15.
(2.)A lasting memorial of the manna which was given double on the sixth day for two days.
(3.)It was intended for an encouragement to all God's people, in all ages, to trust him in the way of duty, and to cast their care upon him. There is nothing lost by faith and self-denial in our obedience.
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Summary
Leviticus 25:11 precisely defines the agricultural prohibitions for the Jubilee year, the divinely ordained fiftieth year of rest and restoration for ancient Israel. As the culmination of seven Sabbatical cycles, this unique period mandated a radical cessation from all normal agricultural labor: no sowing of crops, no reaping of volunteer growth, and no gathering from untended vines. This injunction profoundly underscored God's sovereign ownership of the land and His people's complete reliance on His miraculous provision, fostering a deep trust in His ability to sustain them outside conventional human effort and economic striving.
Context
Literary Context
Leviticus 25 meticulously details God's laws concerning the land and its inhabitants, establishing two distinct, yet interconnected, periods of rest: the Sabbatical Year (every seventh year, as outlined in Leviticus 25:1-7) and the Jubilee Year. Verse 11 specifically elaborates on the agricultural implications of the Jubilee, building upon its initial introduction and proclamation in Leviticus 25:8-10. The preceding verses declare "liberty throughout all the land unto all the inhabitants thereof," and verse 11 then specifies a crucial practical outworking of this liberty: freedom from agricultural toil. This highlights that the land, like the people, belonged to God and required periodic rest and restoration. The agricultural prohibitions in Leviticus 25:11 directly parallel and extend those for the Sabbatical year found in Leviticus 25:4-5, emphasizing the comprehensive nature of the fiftieth year's rest.
Historical & Cultural Context
Ancient Israel was fundamentally an agrarian society, where land ownership and agricultural productivity were the bedrock of economic stability, social status, and family inheritance. In such a context, the divine command to cease all farming for an entire year, especially following a Sabbatical year, represented an extraordinarily radical economic policy and a profound test of faith. It directly challenged the prevailing human impulse to accumulate and control resources, instead reinforcing the foundational theological truth articulated in Leviticus 25:23: "the land is mine; for ye are strangers and sojourners with me." The Jubilee served as a divinely instituted mechanism to prevent the permanent disenfranchisement of families through debt or misfortune, ensuring a periodic reset of land ownership and the release of indentured servants, as mandated in Leviticus 25:10. This comprehensive system was designed to maintain a degree of social equity, prevent the rise of a landless class, and ensure that all generations had access to their ancestral inheritance, thereby reflecting God's deep concern for justice and the holistic well-being of His covenant people.
Key Themes
Leviticus 25:11 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of God's Sovereignty and Ownership. The agricultural prohibitions underscore that the land belongs to Yahweh, not to Israel, and therefore its use must be governed by His terms, not human ambition. This directly relates to the theme of Trust and Dependence on God's Provision, as the Israelites were called to relinquish control and rely entirely on God's supernatural blessing to sustain them during years of no cultivation (see Leviticus 25:20-22). The verse also reinforces the theme of Rest and Sabbath, extending the weekly Sabbath principle to the land itself, demonstrating God's wisdom in establishing rhythms for creation and humanity. Finally, the Jubilee, including its agricultural directives, embodies the theme of Justice and Restoration, aiming to prevent perpetual poverty and ensure societal equity by periodically resetting economic and social structures, reflecting God's desire for a just and compassionate community.
Exposition and Analysis
Key Word Analysis
The Hebrew word יוֹבֵל (yôwbêl) refers to the blast of a horn, specifically the signal of the silver trumpets, and by extension, the instrument itself and the festival thus introduced. Its connection to the ram's horn trumpet, used to proclaim the Jubilee year on the Day of Atonement (Leviticus 25:9), emphasizes the declarative, public, and liberating nature of this year. The sound of the yôwbêl signaled a profound societal reset, announcing freedom, restoration, and a new beginning for the land and its people.
The verb זָרַע (zâraʻ) is a primitive root meaning "to sow" or "to plant." Its explicit prohibition in the Jubilee year signifies a complete and intentional cessation of all agricultural labor involving the planting of seeds. This command was not a mere suggestion but a divine mandate, requiring a radical act of trust in God's provision and a deliberate departure from the usual human efforts to secure sustenance through cultivation.
The term נָזִיר (nâzîyr), often translated as "undressed" or "unpruned," derives from a root meaning "separate" or "consecrated." In this agricultural context, it refers to vines that have been left untended, not pruned or harvested in the usual manner. The prohibition against gathering from such vines reinforces the comprehensive extent of the agricultural rest, indicating that even the natural, wild growth was not to be commercially exploited or systematically harvested, but left for the poor, the sojourner, and the animals, further demonstrating radical dependence on God's bounty.
Verse Breakdown
"A jubile shall that fiftieth year be unto you"
This opening clause unequivocally establishes the identity and profound significance of the year in question. It is designated as the "Jubilee," the climactic culmination of seven Sabbatical cycles (7 x 7 = 49 years), marking it as a unique and sacred period. The phrase "unto you" emphasizes that this was a divine gift and a covenant obligation specifically for the people of Israel, meticulously designed for their spiritual formation, economic well-being, and demonstration of faith.
"ye shall not sow, neither reap that which groweth of itself in it"
This double prohibition outlines the fundamental agricultural restrictions for the Jubilee. "Ye shall not sow" forbids the deliberate planting of any crops, signifying a complete cessation of active cultivation. "Neither reap that which groweth of itself" extends this prohibition to include volunteer crops, also known as "aftergrowth" or "self-sown grain," which would naturally sprout from seeds dropped in previous seasons. This meant that even the spontaneous resurgence of last year's seeds was not to be harvested for personal gain or commercial purposes. This radical command compelled the Israelites to rely entirely on the produce of the 48th and 49th years, and what the land spontaneously offered for immediate, non-systematic sustenance, without organized harvesting.
"nor gather [the grapes] in it of thy vine undressed"
This final prohibition specifically addresses viticulture, the cultivation of grapes. "Undressed" vines are those that have been left unpruned and untended, allowed to grow wild. The command not to "gather" from them reinforces the overarching theme of complete agricultural rest. Similar to the grain, grapes from these untended vines were not to be systematically collected for wine production, storage, or commercial profit. This comprehensive restriction across major agricultural staples (grain and grapes) underscored the depth of the required trust in God's provision and the absolute extent of the land's mandated rest.
Literary Devices
Leviticus 25:11 masterfully employs several literary devices to convey its profound message and underscore the radical nature of the Jubilee's agricultural laws. Enumeration and Repetition are prominently featured in the triple prohibition ("not sow, neither reap... nor gather"), which emphatically underscores the comprehensive and absolute nature of the agricultural cessation. This creates a sense of an unyielding divine decree, leaving no room for ambiguity regarding the required rest. There is also a subtle yet powerful Paradox at play: the path to true abundance, security, and flourishing is found not in ceaseless human toil and accumulation, but in radical rest and unwavering trust in God. By ceasing their labor, the Israelites were meant to experience God's supernatural provision, transforming a potential period of scarcity into one of divine sustenance and blessing. Furthermore, the entire concept of the Jubilee, as articulated in this verse, functions as rich Symbolism, representing God's ultimate sovereignty over time, land, and human destiny. It symbolizes liberation, restoration, and a return to an original, divinely ordained order, serving as a powerful foreshadowing of a greater spiritual reality to come.
Theological and Thematic Connections
Leviticus 25:11, as an integral part of the broader Jubilee legislation, unveils profound theological truths about God's character and His intricate relationship with humanity and all of creation. It powerfully highlights God's absolute sovereignty as the ultimate owner of all land and the benevolent provider for His people, fundamentally challenging human self-sufficiency and fostering a radical, unwavering dependence. The explicit command for the land to rest underscores God's deep concern for creation's well-being and His divine wisdom in establishing rhythms of work and rest, demonstrating that even the earth needs its Sabbath. Furthermore, the Jubilee's foundational principles of release, restoration, and the prevention of economic exploitation reflect God's unwavering heart for social justice, equity, and the prevention of perpetual poverty, ensuring that every generation had a tangible opportunity for a fresh start and access to their ancestral inheritance.
Reflection and Application
The agricultural prohibitions of the Jubilee year, while specifically tailored for ancient Israel, offer timeless and profound principles for believers navigating the complexities of modern life. In a world that relentlessly equates personal worth with relentless productivity and defines security by material accumulation, Leviticus 25:11 stands as a counter-cultural call to a radical, counter-intuitive trust in God's unfailing provision. It challenges us to embrace rhythms of intentional rest—not as a mere luxury or a sign of weakness, but as a vital spiritual discipline that fundamentally acknowledges God's ultimate sovereignty over our time, our resources, and the very fabric of our lives. This means consciously stepping back from constant striving, allowing ourselves and even our "land" (our work, our minds, our bodies, our relationships) to experience periods of genuine rest, trusting implicitly that God will faithfully sustain us. Furthermore, the compassionate spirit of the Jubilee compels us to actively consider how we, as God's people, can participate in His ongoing work of justice and restoration within our own spheres of influence. How can we, in practical and tangible ways, alleviate burdens, promote equity, and ensure that others, especially the marginalized and indebted, are afforded opportunities to flourish and experience a fresh start, thereby reflecting God's heart for the vulnerable in our communities?
Questions for Reflection
FAQ
Was the Jubilee year ever fully observed by ancient Israel?
Biblical scholars and historians extensively debate the extent to which the Jubilee year was consistently and fully observed throughout Israel's history. While there is some evidence for periods of observance and non-observance of the Sabbatical year (every seventh year), concrete historical evidence for the full, nationwide implementation of the Jubilee, with its radical land redistribution and universal release of all indentured servants, is less clear in the historical narratives of the Old Testament. Prophets like Jeremiah and Nehemiah lamented Israel's widespread failure to uphold various covenant laws, including those specifically related to release and justice (Jeremiah 34:8-17; Nehemiah 5:1-13). This suggests that while the Jubilee was a divinely commanded ideal, its practical execution likely faced significant and persistent challenges due to human greed, self-interest, and resistance to such a radical economic and social reset. Nevertheless, the law remained a divine standard, a prophetic ideal for justice, and a powerful vision of restoration for God's people.
How were the Israelites expected to survive financially if they couldn't sow or reap for an entire year?
God explicitly and miraculously promised to provide for the Israelites during both the Sabbatical and Jubilee years, demonstrating His faithfulness and their required trust. Leviticus 25:20-22 states that in the sixth year (the year immediately preceding the Sabbatical year), God would send a special blessing that would yield enough produce to sustain them for three full years—the sixth year itself, the Sabbatical seventh year, and the year following the Sabbatical year until the new harvest came in. For the Jubilee, which occurred after the seventh Sabbatical year (the 49th year), this meant the supernatural blessing in the 48th year would need to cover the needs of the 48th, 49th (Sabbatical), and 50th (Jubilee) years, plus the period until the harvest of the 51st year. This required an extraordinary act of divine provision and a profound act of faith on the part of the Israelites. They were expected to live off their stored produce from the supernaturally abundant 48th year, the spontaneous growth of the land (which was available for common consumption by all, not for private, organized harvesting), and God's promised blessing.
Christ-Centered Fulfillment
The Jubilee year, with its profound Old Testament themes of release from debt, restoration of inheritance, and new beginnings, finds its ultimate and spiritual fulfillment in the person and work of Jesus Christ. While the Old Testament Jubilee primarily addressed physical land and economic debts, Jesus inaugurates a spiritual Jubilee that liberates humanity from the far more pervasive and destructive bondage of sin and the condemnation of eternal death. When Jesus began His public ministry in Nazareth, He powerfully declared His mission by reading from the scroll of Isaiah, proclaiming, "The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord" (Luke 4:18-19). This "acceptable year of the Lord" is a direct and intentional echo of the Jubilee, signifying His mission to bring ultimate, spiritual liberation. Through His perfect life, atoning sacrifice on the cross, and glorious resurrection, Jesus pays the insurmountable debt of sin, setting us truly free from its slavery and the condemnation of the law (Romans 8:1-2). He is our true and eternal rest, inviting all who are weary and burdened by the weight of sin and striving to find "rest for your souls" in Him (Matthew 11:28-30). In Christ, our spiritual inheritance as children of God is fully restored (Ephesians 1:11-14), and we are granted a new beginning, not merely every fifty years, but eternally through His redemptive work, anticipating the final and complete restoration of all things when He returns in glory (Acts 3:21).