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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 25:22 provides a divine guarantee of sustenance to the Israelites, specifically addressing their concerns about food during the Sabbatical Year cycle. It assures them that even as they resume agricultural activity by sowing in the eighth year, they will continue to be nourished by the miraculous surplus from the sixth year's harvest. This divinely extended provision will last until the new crops, sown in the eighth year, mature and become ready for consumption in the ninth year, thereby underscoring God's unfailing faithfulness and His meticulous care for His covenant people when they obey His unique commands regarding the land.
Context
Literary Context
Leviticus 25 meticulously outlines God's distinctive economic and social legislation for the nation of Israel, centered on the Sabbatical Year (Shemitah) and the climactic Year of Jubilee. The Sabbatical Year, a commandment detailed in Leviticus 25:1-7, mandated that the land lie fallow every seventh year, prohibiting sowing, pruning, or harvesting. This unique agricultural pause naturally raised profound practical anxieties regarding sustenance. God directly anticipates and addresses these fears in Leviticus 25:20-22. Specifically, Leviticus 25:21 promises a supernatural blessing on the sixth year's harvest, making it yield enough for three years' consumption. Verse 22 then extends and clarifies this promise, assuring the people that even as they recommence the normal agricultural cycle in the eighth year, they will continue to be sustained by the "old store" from the sixth year's abundance until the new harvest of the ninth year becomes available. This sequence of divine instruction and assurance highlights God's comprehensive foresight and His unwavering commitment to His people's well-being in the context of their obedience.
Historical & Cultural Context
In the ancient Near East, societies were overwhelmingly agrarian, with their very survival intrinsically linked to consistent and abundant agricultural output. The concept of intentionally allowing arable land to lie fallow for an entire year, let alone for two consecutive years (as would occur when a Sabbatical Year immediately preceded a Jubilee Year), would have been economically unfathomable and a profound source of existential anxiety for any other nation. Neighboring cultures practiced continuous cultivation, maximizing yield at all costs. God's command for the Sabbatical Year was revolutionary, designed not only to teach Israel profound dependence on Him but also to assert His ultimate ownership of the land, as declared in Leviticus 25:23. It also fostered social justice by ensuring that the poor, the sojourner, and even wild animals could eat from what grew naturally during the fallow period. The promise in Leviticus 25:22 directly counteracts the natural human inclination to fear scarcity, demanding an extraordinary act of faith from a people whose entire existence was predicated on the land's fruitfulness. It served as a powerful demonstration that God's economy operated on principles superior to human logic, prioritizing covenantal obedience and trust over conventional productivity.
Key Themes
Leviticus 25:22 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of Divine Sovereignty and Provision. God, as the ultimate owner of the land and the sustainer of life, demonstrates His ability to provide for His people outside of conventional agricultural means, reinforcing that their well-being is dependent on His blessing, not solely on their labor. This ties into the theme of Obedience and Blessing, where God explicitly links His supernatural provision to Israel's faithful adherence to His commandments, particularly the challenging Sabbatical laws (Deuteronomy 28:1-14). The verse also highlights Trust and Dependence, compelling the Israelites to relinquish their natural anxieties about scarcity and to place their full reliance on God's promises. Furthermore, it subtly introduces the theme of Rest and Renewal, not just for the land but implicitly for the people, demonstrating that true security comes from aligning with God's rhythms rather than from ceaseless human striving. The concept of the "old store" lasting until the "new fruits" also speaks to God's Faithfulness in Transition, ensuring a seamless provision through changing seasons of life and obedience.
Exposition and Analysis
Key Word Analysis
The Hebrew verb זָרַע (zâraʻ) signifies the act of planting seeds. In Leviticus 25:22, it marks the resumption of normal agricultural activity in the eighth year, following the Sabbatical Year (the seventh year) when no sowing was permitted. This word highlights the return to human labor and responsibility in God's covenantal economy, even as divine provision continues to bridge the gap until the new harvest. It underscores the partnership between human effort and divine blessing.
The Hebrew verb אָכַל (ʼâkal) means "to eat" or "to consume." Its repeated use in this verse ("ye shall eat," "ye shall eat") emphasizes the practical concern of sustenance and God's direct assurance that their physical needs will be met. The word points to the tangible reality of God's provision, demonstrating that despite the land's rest, the people will not go hungry. It signifies the fulfillment of God's promise to sustain their lives.
The Hebrew word יָשָׁן (yâshân) means "old," "ancient," or "stored up." In this context, "old fruit" or "old store" refers to the produce from previous harvests, specifically the supernaturally abundant yield of the sixth year, which God promised would last for three years (Leviticus 25:21). The term emphasizes that the sustenance provided is not from a new, naturally occurring crop of the eighth year, but from a divinely preserved and extended surplus. This highlights the miraculous nature of God's provision, demonstrating His power to make a harvest last far beyond its natural lifespan, thereby alleviating the Israelites' fears of famine during the fallow years. The "old store" thus becomes a tangible sign of God's faithfulness and His ability to sustain His people outside of conventional means.
Verse Breakdown
"And ye shall sow the eighth year"
This clause signifies the end of the Sabbatical Year's mandatory agricultural rest (the seventh year) and the recommencement of the regular cycle of cultivation. It indicates that the people are to return to their normal farming practices, planting seeds as they would in any other non-Sabbatical year. This is the human action component, demonstrating their obedience in resuming work after a period of commanded inactivity.
"and eat [yet] of old fruit until the ninth year;"
This is the core promise of continued divine sustenance. Despite the land having rested in the seventh year and the people now sowing in the eighth, they would not immediately eat from the newly sown crops. Instead, they would continue to consume the "old fruit"—referring to the miraculously abundant harvest from the sixth year, which God had promised would be sufficient for three years (covering the sixth, seventh, and eighth years). This phrase assures them that the provision would not run out prematurely but would extend well into the new agricultural cycle.
"until her fruits come in ye shall eat [of] the old [store]."
This final clause reiterates and reinforces both the duration and the source of the provision. It precisely specifies that the "old store" (the supernaturally preserved yield from the sixth year) would last exactly until the new crops, which were sown in the eighth year, matured and became ready for harvest in the ninth year. This eliminates any ambiguity about the timeline, guaranteeing a seamless transition from the miraculous, extended provision to the new, naturally grown sustenance, all orchestrated by God's perfect timing and unwavering faithfulness.
Literary Devices
Leviticus 25:22 primarily employs Divine Assurance and Symbolism. The entire passage, particularly this verse, is a direct promise from God, providing explicit reassurance against the natural anxieties associated with the Sabbatical Year. This direct address from the Lord serves to build profound trust and encourage unwavering obedience, demonstrating that His commands are always accompanied by His faithful provision. The concept of the "old store" functions as powerful Symbolism, representing God's supernatural ability to provide abundantly beyond human expectation and natural limitations. It symbolizes His overflowing grace, the sufficiency of His resources, and His meticulous care for His covenant people. Furthermore, the promise of sustained provision through a period of rest and renewed sowing subtly employs Foreshadowing, hinting at the spiritual principle that true abundance and security come not from relentless human effort alone, but from trusting in God's economy and His perfect timing.
Theological and Thematic Connections
Leviticus 25:22 profoundly illustrates God's unwavering faithfulness and His commitment to provide for His people when they walk in obedience to His commands. It reveals a divine economy that transcends human logic and natural limitations, emphasizing that God's resources are inexhaustible and His care meticulously detailed. The passage teaches that true security is found not in self-reliance or ceaseless labor, but in trusting God's promises and aligning with His rhythms of rest and work. This principle extends beyond agricultural provision to all areas of life, reminding believers that God is the ultimate source of all sustenance and blessing, and that obedience to Him unlocks supernatural provision and peace.
Reflection and Application
Leviticus 25:22 offers a powerful and enduring lesson in divine provision and the necessity of radical trust for believers today. In a world that relentlessly pressures us towards constant productivity, accumulation, and self-sufficiency, this verse challenges us to embrace a counter-cultural posture of faith and dependence. It invites us to release our anxieties about the future, whether they concern finances, health, career, or personal security, and to lean fully on God's proven faithfulness. Just as the Israelites had to trust that God would supernaturally sustain them through the fallow years, we are called to trust that God will provide for our needs as we seek to obey Him and live according to His principles, even when those principles seem to defy conventional wisdom or economic logic. This passage encourages us to find profound rest in God's unfailing provision, knowing that His timing is perfect and His resources are limitless, thereby empowering us to steward our lives with peace, generosity, and confident faith rather than panic or scarcity mentality.
Questions for Reflection
FAQ
What is the significance of the "eighth year" in this verse?
The "eighth year" signifies the resumption of normal agricultural activity after the Sabbatical Year (the seventh year), during which the land was commanded to lie fallow and no sowing or reaping was permitted. The Israelites were to begin sowing their fields again in the eighth year, re-engaging in their agricultural labor. The profound significance of Leviticus 25:22 is that even as they started this new cycle of work, God promised they would continue to eat from the "old store" (the supernaturally abundant harvest of the sixth year) until the new crops, sown in the eighth year, matured and were ready for harvest in the ninth year. This ensured a seamless and continuous transition of provision, demonstrating God's meticulous care for their sustenance through the entire cycle of obedience and renewed labor.
How does this verse relate to God's faithfulness?
This verse is a profound and tangible testament to God's unwavering faithfulness. The command for the Sabbatical Year required immense and radical trust from the Israelites, as it meant foregoing a year's harvest and relying entirely on divine intervention. God's promise in Leviticus 25:21 and Leviticus 25:22 directly addresses their natural anxieties, assuring them that He would supernaturally provide for their needs. The "old fruit" lasting until the ninth year is a concrete demonstration that God keeps His promises, sustaining His people even when their obedience to His commands seems to defy conventional wisdom, natural means, or human logic. It underscores that His provision is inextricably tied to their obedience and His covenant loyalty, proving Him to be utterly trustworthy.
Christ-Centered Fulfillment
Leviticus 25:22, with its promise of sustained provision through the "old store" until the new harvest, beautifully foreshadows the ultimate and eternal provision found in Jesus Christ. Just as the Israelites relied on a miraculous, extended supply of physical food from a past harvest, believers today rely on Christ as the true "Bread of Life" (John 6:35), who offers spiritual sustenance that never runs out and satisfies eternally. The temporary, earthly manna in the wilderness and the "old fruit" of Leviticus point to Jesus, who declared, "I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever" (John 6:51). He is the ultimate provision, not just for a season, but for eternity, satisfying our deepest spiritual hunger and thirst with living water that springs up to eternal life (John 4:14). Furthermore, Christ's finished work on the cross provides a complete and lasting "store" of grace, forgiveness, righteousness, and eternal life, covering us fully and perfectly until His glorious return, ensuring that we are never left wanting for spiritual nourishment or security in Him (Philippians 4:19). He is the faithful God who sustains His people through every season, fulfilling all the promises and provisions of the Old Covenant in His person and redemptive work.