TRV
- English
- King James KJV
- Complete Jewish CJB
- World English WEBM
- Berean Standard BSB
- American Standard ASV
- Geneva GNV
- Young's Literal YLT
- Douay-Rheims DRC
- International
- Shqip ALB
- العربية SVD
- বাংলা BN-IRV
- မြန်မာ Judson
- 简体文 CUV-S
- 繁體中文 CUV-T
- Čeština BKR
- Nederlands STVE
- Français LSG
- Deutsch SCH
- Ελληνικά Vamvas
- ગુજરાતી GU-IRV
- Hausa HCB
- עברית Hebrew
- हिन्दी HCV
- Magyar KAROLI
- Bahasa Indonesia INDO-TB
- Italiano Diodati
- 日本語 Kougo
- 한국어 Korean
- മലയാളം MAL
- मराठी MRCV
- Norsk DNB
- فارسی OPV
- Polski BG
- Português Almeida
- Română Cornilescu
- Русский Synodal
- Español RVG
- Kiswahili Neno
- Svenska SV1917
- Tagalog TAG-ADB
- தமிழ் TCV
- తెలుగు TSA
- ภาษาไทย THAI-KJV
- Українська Ohienko
- Tiếng Việt CADMAN
- Yorùbá YCB
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 25:1–7.
The law of Moses laid a great deal of stress upon the sabbath, the sanctification of which was the earliest and most ancient of all divine institutions, designed for the keeping up of the knowledge and worship of the Creator among men; that law not only revived the observance of the weekly sabbath, but, for the further advancement of the honour of them, added the institution of a sabbatical year: In the seventh year shall be a sabbath of rest unto the land, Lev 25:4. And hence the Jews collect that vulgar tradition that after the world has stood six thousand years (a thousand years being to God as one day) it shall cease, and the eternal sabbath shall succeed - a weak foundation on which to build the fixing of that day and hour which it is God's prerogative to know. This sabbatical year began in September, at the end of harvest, the seventh month of their ecclesiastical year: and the law was, 1. That at the seed-time, which immediately followed the end of their in-gathering, they should sow no corn in their land, and that they should not in the spring dress their vineyards, and consequently that they should not expect either harvest or vintage the next year. 2. That what their ground did produce of itself they should not claim any property or use in, otherwise than from hand to mouth, but leave it for the poor, servants, strangers, and cattle, Lev 25:5-7. It must be a sabbath of rest to the land; they must neither do any work about it, nor expect any fruit from it; all annual labours must be intermitted in the seventh year, as much as daily labours on the seventh day. The Jews say they "began not to reckon for the sabbatical year till they had completed the conquest of Canaan, which was in the eighth year of Joshua; the seventh year after that was the first sabbatical year, and so the fiftieth year was the jubilee." This year there was to be a general release of debts (Deu 15:1, Deu 15:2), and a public reading of the law in the feast (Deu 31:10, Deu 31:11), to make it the more solemn. Now, (1.) God would hereby show them that he was their landlord, and that they were tenants at will under him. Landlords are wont to stipulate with their tenants when they shall break up their ground, how long they shall till it, and when they shall let it rest: God would thus give, grant, and convey, that good land to them, under such provisos and limitations as should let them know that they were not proprietors, but dependents on their Lord. (2.) It was a kindness to their land to let it rest sometimes, and would keep it in heart (as our husbandmen express it) for posterity, whose satisfaction God would have them to consult, and not to use the ground as if it were designed only for one age. (3.) When they were thus for a whole year taken off from all country business, they would have the more leisure to attend the exercises of religion, and to get the knowledge of God and his law. (4.) They were hereby taught to be charitable and generous, and not to engross all to themselves, but to be willing that others should share with them in the gifts of God's bounty, which the earth brought forth of itself. (5.) They were brought to live in a constant dependence upon the divine providence, finding that, as man lives not by bread alone, so he has bread, not by his own industry alone, but, if God pleases, by the word of blessing from the mouth of God, without any care or pains of man, Mat 4:4. (6.) They were reminded of the easy life man lived in paradise, when he ate of every good thing, not, as since, in the sweat of his face. Labour and toil came in with sin. (7.) They were taught to consider how the poor lived, that did neither sow nor reap, even by the blessing of God upon a little. (8.) This year of rest typified the spiritual rest which all believers enter into through Christ, our true Noah, who giveth us comfort and rest concerning our work, and the toil of our hands, because of the ground which the Lord hath cursed, Gen 5:29. Through him we are eased of the burden of worldly care and labour, both being sanctified and sweetened to us, and we are enabled and encouraged to live by faith. And, as the fruits of this sabbath of the land were enjoyed in common, so the salvation wrought out by Christ is a common salvation; and this sabbatical year seems to have been revived in the Christian church, when the believers had all things common, Act 2:44.
Continue studying Leviticus 25:2 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Leviticus 25:2 introduces the foundational divine command for the Sabbatical Year, instructing the Israelites that upon their entry into the Promised Land, the land itself was to observe a sacred sabbath rest unto the Lord every seventh year. This pivotal verse establishes God's ultimate ownership of the land, defines His people's role as stewards, and articulates the profound theological principle that even creation requires a period of cessation and renewal, fostering radical dependence on divine provision rather than human toil.
Context
Literary Context
Leviticus 25 opens with God speaking directly to Moses on Mount Sinai, emphasizing the divine origin and authoritative nature of these laws. This chapter, which details the Sabbatical Year and the Jubilee Year, follows a significant section of laws concerning holiness, particularly regulations for priests, sacrifices, and festivals found in Leviticus 17-24. It immediately precedes the blessings and curses associated with covenant obedience or disobedience in Leviticus 26 and the concluding regulations on vows and tithes in Leviticus 27. Within chapter 25 itself, verse 2 serves as the overarching introduction to the Sabbatical Year (verses 2-7) and the Jubilee Year (verses 8-55), establishing the fundamental principle of land rest before delving into the specific regulations, provisions, and profound social and economic implications of these unique agricultural and social cycles. The entire chapter underscores Israel's identity as God's redeemed people living in God's land under God's sovereign laws.
Historical & Cultural Context
The command in Leviticus 25:2 was given to the Israelites while they were still encamped in the wilderness, prior to their conquest and settlement of Canaan. This forward-looking instruction prepared them for life in an agrarian society, a stark contrast to their nomadic existence. The concept of "sabbath" was already deeply ingrained in Israelite consciousness through the weekly Sabbath day, a foundational command given at Sinai and reiterated in the Decalogue, specifically Exodus 20:8. This weekly rest commemorated God's creative work and His own rest on the seventh day, as detailed in Genesis 2:2-3. Extending this principle of rest to the land itself was revolutionary in the ancient Near East, where land was typically exploited for maximum yield without regard for long-term sustainability. This law demonstrated God's absolute sovereignty over all creation, including the natural cycles of the earth, and challenged the Israelites to trust in His provision rather than solely relying on their own agricultural efforts, setting them apart from surrounding cultures.
Key Themes
This verse introduces and contributes to several major theological and narrative themes within Leviticus and the broader Pentateuch. Foremost is the theme of Divine Sovereignty and Ownership, particularly over the land, which is repeatedly emphasized as "the land which I give you" and later in Leviticus 25:23. This undergirds Israel's identity as tenants, not ultimate proprietors. The theme of Rest and Renewal is central, extending the weekly Sabbath principle to a broader ecological and economic scope, promoting sustainability and acknowledging the inherent rhythms of creation. Furthermore, the command fosters a profound theme of Radical Dependence on God's Provision, demanding that Israel trust Yahweh to sustain them even without a year's harvest, as seen in the promise of abundant yield in the sixth year (Leviticus 25:20-22). Finally, it highlights the theme of Holiness and Separation, as this unique practice distinguished Israel from surrounding nations, reflecting their covenantal relationship with a holy God.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to arrange" but is figuratively used to mean "to speak." In this context, it emphasizes the divine origin of the command; God is arranging and articulating His will to Israel through Moses. It underscores the authoritative and intentional nature of the instruction, not merely a suggestion but a direct pronouncement from the sovereign Lord to His covenant people.
Derived from a root meaning "to be firm," this term refers to the earth at large or, more specifically here, a particular land or country. In Leviticus 25:2, it denotes the Promised Land, Canaan, which God was graciously bestowing upon Israel as an inheritance. The repeated emphasis on "the land which I give you" highlights God's ultimate ownership and Israel's status as His tenants or stewards, rather than absolute proprietors. It is not merely a geographical location but a covenantal gift, central to Israel's identity and their relationship with Yahweh.
An intensive form of the verb "to cease" or "to rest," this noun specifically denotes "intermission" or "the Sabbath." Here, it signifies a sacred cessation of agricultural labor. This is not merely a practical farming technique for soil regeneration but a divinely commanded rest, elevating the agricultural practice to an act of worship and obedience. The phrase "keep a sabbath unto the LORD" explicitly links this land rest to Yahweh's dominion over time, creation, and human activity, serving as a tangible expression of trust in His ability to sustain His people even without their continuous toil.
Verse Breakdown
"Speak unto the children of Israel, and say unto them,"
This opening phrase establishes the divine authority and specific audience for the command. It signifies a direct revelation from God, communicated through Moses, intended for the entire community of Israel. This underscores the communal and covenantal nature of the law, indicating that its observance is a matter for the whole nation, not just individuals.
"When ye come into the land which I give you,"
This clause sets the temporal and geographical condition for the command's implementation. It is a forward-looking instruction, anticipating Israel's entry into and settlement of Canaan. The possessive "which I give you" powerfully reiterates God's gracious provision and His sovereign ownership of the land, reminding Israel that their future possession is a gift, not an entitlement earned by their own strength or merit.
"then shall the land keep a sabbath unto the LORD."
This is the core command, articulating the essence of the Sabbatical Year. The personification of the land "keeping" a sabbath emphasizes its active participation in this divine ordinance. The land itself, as part of God's creation, is called to a sacred rest, mirroring the weekly human Sabbath. The phrase "unto the LORD" underscores the sacred purpose and ultimate recipient of this rest—it is an act of worship, homage, and recognition of God's supreme dominion over all creation and human endeavors, expressing profound trust in His provision.
Literary Devices
Leviticus 25:2 employs several key literary devices that amplify its theological weight and communicate its profound significance. Personification is prominently featured in the phrase "the land keep a sabbath," attributing an active, volitional quality to the land itself. This device elevates the land's role beyond mere inanimate property, integrating it into the covenantal relationship between God and Israel and highlighting its sacred participation in the divine economy. The verse also utilizes Covenantal Language, particularly in "the land which I give you," echoing the foundational promises made to Abraham regarding the land (e.g., Genesis 12:7). This phrase seamlessly links the specific instruction to the broader narrative of God's faithfulness and His enduring covenant with Israel. Furthermore, there is a clear Echo or Allusion to the weekly Sabbath command (e.g., Exodus 20:8-11), extending the principle of rest from human activity and time to the very agricultural cycle of the earth. This thematic repetition reinforces the sanctity of rest and God's absolute sovereignty over all aspects of life and creation, establishing a consistent divine pattern.
Theological and Thematic Connections
Leviticus 25:2 introduces the profound theological principle of God's ultimate ownership and sovereignty over all creation, particularly the land He graciously bestows upon His people. The Sabbatical Year was a tangible expression of Israel's radical dependence on Yahweh, challenging them to trust implicitly in His provision rather than relying solely on their own labor or the land's immediate yield. It underscored the importance of rest, not just for humans, but for the very earth, promoting sustainability, recognizing the inherent value and cycles within creation as divinely ordained, and fostering a deep sense of stewardship. This command fostered a radical faith, demanding that Israel prioritize obedience and worship over immediate economic gain, thereby cultivating a deeper relationship of trust with their faithful Provider.
Reflection and Application
Leviticus 25:2, while a specific command for ancient Israel, offers timeless principles for contemporary believers, calling us to reflect deeply on our relationship with creation, our work, and our trust in God. In a world driven by relentless productivity, consumption, and the relentless pursuit of more, the concept of giving the land rest challenges us to consider sustainable practices and to recognize that we are stewards, not ultimate owners, of the resources entrusted to us. More profoundly, it invites us to cultivate a radical dependence on God's provision, rather than our own efforts and anxieties. Do we truly believe God can sustain us even when we "rest" from our striving, when we step back from the incessant demands of modern life? This verse encourages us to build rhythms of rest—personally, professionally, and even environmentally—as acts of worship and faith, trusting that God's faithfulness will always exceed our anxieties. It reminds us that true security is found not in accumulation or ceaseless toil, but in surrender to divine sovereignty and the generous hand of our Creator.
Questions for Reflection
FAQ
What was the primary purpose of the Sabbatical Year for the land?
The primary purpose of the Sabbatical Year for the land was multifaceted: to acknowledge God's ultimate ownership of the land ("the land which I give you"), to provide a period of rest and renewal for the soil, and to teach the Israelites radical dependence on God's provision. It was also intended to be a tangible act of worship, demonstrating their obedience and trust in Yahweh's ability to sustain them even without a year's harvest, as further detailed in God's promise of provision in Leviticus 25:20-22.
How does the Sabbatical Year relate to the weekly Sabbath?
The Sabbatical Year extends the principle of the weekly Sabbath from personal rest and cessation of labor to the agricultural cycle of the land itself. Just as the weekly Sabbath (commanded in Exodus 20:8-11) was a reminder of God's rest after creation and His provision, the Sabbatical Year applied this same concept of sacred rest and trust in divine provision to the very earth that sustained them. Both were profound expressions of worship and obedience, recognizing God's sovereignty over time, human activity, and all of creation.
Christ-Centered Fulfillment
Leviticus 25:2, with its emphasis on the land keeping a sabbath unto the Lord, finds its ultimate fulfillment and spiritual resonance in the person and work of Jesus Christ. While the literal observance of the Sabbatical Year was part of the Old Covenant law, its underlying principles of divine ownership, sacred rest, and radical dependence on God point forward to the Lordship of Christ. Jesus declared Himself to be the "Lord of the Sabbath" (Matthew 12:8), signifying His ultimate authority over all forms of rest and cessation, and indeed over all creation. In Him, believers find true spiritual rest from the futile striving of human works and the heavy burden of sin (Matthew 11:28-30). The land's rest foreshadows the new creation and the ultimate, eternal rest that awaits God's people in Christ, where all things are made new and perfectly restored (Revelation 21:1-5). Furthermore, the Sabbatical Year's provision for the poor and the land's wild produce, freely available, finds its ultimate expression in Christ's abundant grace and His invitation to freely partake of the spiritual sustenance He offers, without human toil or merit (John 6:35). He is the ultimate "land" that provides eternal sustenance and rest for all who trust in Him, ushering in an era where the Spirit of God brings true rest to our souls, even as we labor in His kingdom (Hebrews 4:9-10).