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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 25:1–7.
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.
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Summary
Leviticus 25:3 introduces the foundational principle of the Sabbatical Year, known as the Shemitah, by outlining the standard six-year cycle of agricultural labor. This verse mandates that the Israelites diligently cultivate their fields and prune their vineyards for six consecutive years, emphasizing the expected outcome of gathering a bountiful harvest. It establishes the rhythm of work that precedes the mandated year of rest for the land, underscoring God's design for ordered productivity and preparing the people to understand their dependence on divine provision rather than solely on their own efforts.
Context
Literary Context
Leviticus 25 initiates a profound discourse on the Sabbatical Year (Shemitah) and the Jubilee Year, laws given by God to Moses on Mount Sinai. This chapter follows detailed instructions regarding holiness, sacrifices, and festivals, shifting focus to the Israelites' relationship with the land upon their entry into Canaan. Verse 3 serves as the foundational premise for the Sabbatical Year, explicitly stating the six years of permitted agricultural activity. It directly precedes and sets the stage for the command in Leviticus 25:4, which prohibits sowing and pruning in the seventh year, thereby establishing the crucial work-rest rhythm. This initial instruction on diligent labor is essential for the subsequent understanding of the radical trust required to observe the land's Sabbath. The broader context of the Mosaic Law emphasizes obedience as a prerequisite for blessing, and this agricultural law is no exception, laying the groundwork for the promises and warnings that follow regarding the observance of these sacred times.
Historical & Cultural Context
The laws in Leviticus 25 were delivered to the Israelites as they stood on the threshold of the Promised Land, a land of agriculture and sustenance. Unlike many surrounding ancient Near Eastern cultures that practiced continuous cultivation, the concept of a mandated rest for the land was unique to Israel, reflecting their distinctive covenant relationship with Yahweh. This agricultural cycle was not merely an economic regulation but a theological statement, reminding the Israelites that the land ultimately belonged to God, as explicitly stated in Leviticus 25:23. Their diligent work for six years was a demonstration of stewardship, but the subsequent rest year was a profound act of faith, requiring them to trust in God's supernatural provision to sustain them through the period of non-cultivation, as promised in Leviticus 25:20-22. This context underscores the balance between human effort and divine sovereignty, a stark contrast to the self-reliance often seen in pagan agricultural practices.
Key Themes
This verse contributes significantly to several key themes within Leviticus and the broader Pentateuch. Firstly, it highlights the theme of Divine Sovereignty and Ownership, asserting God's ultimate claim over the land and its produce, even as He grants humanity stewardship. Secondly, it reinforces the theme of Covenant Obedience and Blessing, where diligent labor for six years is part of the covenantal expectation that, when followed by the mandated rest, leads to divine provision. This is intricately linked to the theme of Trust in God's Provision, as the command to rest the land necessitates a radical dependence on God to provide for their needs without human cultivation. Finally, it establishes a Rhythm of Work and Rest, mirroring the creation account in Genesis 2:2-3 and the Sabbath commandment in Exodus 20:8-11, applying this divine pattern to the agricultural life of the nation.
Exposition and Analysis
Key Word Analysis
This primitive root (H2232) signifies the act of planting seeds in the ground. Figuratively, it means to disseminate, plant, or fructify, leading to bearing and yielding. In the context of ancient agrarian societies, sowing was a fundamental and laborious activity, directly preceding the growth cycle of crops. Its inclusion here emphasizes the active, intentional beginning of the agricultural process, requiring human effort and foresight in preparing the land for future sustenance.
This primitive root (H2168) specifically denotes the trimming of a vine. It refers to the meticulous cutting back or shaping of grapevines to promote healthier growth, improve fruit quality, and increase yield. This word highlights the ongoing, skilled, and careful management required in vineyard cultivation, indicating that the Israelites were to engage in sustained, specialized agricultural practices beyond mere initial planting, ensuring the long-term productivity of their vineyards.
This primitive root (H622) means to collect for any purpose, hence to receive, take away, or remove. In this context, it signifies the act of harvesting or collecting the produce. It points to the expected and desired outcome of the diligent labor of sowing and pruning—a bountiful harvest. The phrase "gather in the fruit thereof" underscores the productivity and provision that God intended to result from their obedient stewardship of the land, affirming that their labor would not be in vain.
Verse Breakdown
"Six years thou shalt sow thy field"
This initial clause establishes the primary agricultural activity for a specified duration. It mandates the consistent and diligent planting of crops in the fields, indicating a sustained period of productive labor. The emphasis is on active engagement with the land, highlighting the human responsibility in the agricultural cycle before the land's mandated rest.
"and six years thou shalt prune thy vineyard"
This parallel clause extends the command for diligent labor to viticulture, specifically the care of vineyards. Pruning is a vital and skilled aspect of vineyard management, ensuring future yields and the health of the vines. The repetition of "six years" reinforces the duration and consistency of the work cycle for both general crops and specialized produce, emphasizing a holistic approach to agricultural stewardship.
"and gather in the fruit thereof;"
This final clause specifies the intended outcome and reward of the preceding labor. It refers to the harvesting of the produce from both the field and the vineyard. This phrase highlights the expectation of a fruitful return on their investment of time and effort, demonstrating God's design for human labor to be productive and provide sustenance, reinforcing the concept that diligent work leads to tangible results.
Literary Devices
The verse employs Repetition ("Six years... six years") to emphasize the duration and consistency of the commanded labor, firmly establishing the rhythm of the work cycle before the rest period. This repetition creates a sense of ordered progression and highlights the deliberate nature of God's agricultural instructions. There is also a clear Parallelism between "sow thy field" and "prune thy vineyard," linking two primary forms of agriculture in ancient Israel and indicating that the same diligent work ethic applies to both. This parallelism underscores the comprehensive nature of the agricultural mandate. The phrase "gather in the fruit thereof" serves as a Merism, encompassing the entire process from planting to harvest, implying the full cycle of agricultural endeavor and its intended fruitful outcome. This concise phrasing encapsulates the essence of productive stewardship, from initial effort to final yield.
Theological and Thematic Connections
Leviticus 25:3, though seemingly a simple agricultural instruction, is deeply embedded in the theological framework of God's sovereignty, covenant, and provision. It underscores that human labor, while essential, operates within a divine design and under divine authority. The six years of diligent work reflect God's expectation for humanity to be productive stewards of His creation, mirroring the pattern of God's own creative work in six days. However, this productivity is always contingent on God's ultimate ownership of the land and His promise of provision, setting the stage for the radical trust required during the Sabbatical Year. The verse thus teaches a foundational truth: our efforts are commanded, but our sustenance is divinely guaranteed, fostering a mindset of faithful stewardship coupled with absolute dependence.
Reflection and Application
Leviticus 25:3 offers enduring wisdom for contemporary believers, transcending its ancient agricultural context. It calls us to embrace a rhythm of diligent work and intentional rest, recognizing that both are divinely ordained. In a world that often glorifies ceaseless striving, this verse reminds us that productivity is not merely about endless toil, but about purposeful effort within a framework of divine design. It challenges us to consider how faithfully we are stewarding the resources, talents, and opportunities God has entrusted to us, whether in our vocations, ministries, or personal lives. Furthermore, understanding this verse in light of the Sabbatical Year compels us to cultivate a profound trust in God's provision, even when it means stepping back from our own efforts and relying on His supernatural sustenance. It's a call to work hard with excellence, to cultivate our "fields" and "vineyards" with care, but ultimately to rest harder in the assurance that God is our ultimate provider, the one who brings forth the "fruit" of our labors.
Questions for Reflection
FAQ
What is the significance of "six years" in this verse?
The "six years" specified in Leviticus 25:3 are significant because they establish the period of active agricultural labor that precedes the mandated seventh year of rest for the land, known as the Sabbatical Year or Shemitah. This six-year cycle mirrors the creation week, where God worked for six days and rested on the seventh, a pattern established in Exodus 20:9-11. It underscores a divine principle of work followed by rest, applied here to the agricultural calendar. It also serves as a test of faith, requiring the Israelites to trust in God's provision during the year they were not permitted to sow or prune, knowing that He would bless their efforts in the preceding years to sustain them, as promised in Leviticus 25:20-22. This cycle was meant to instill a deep reliance on God's faithfulness, rather than solely on human effort.
Christ-Centered Fulfillment
Leviticus 25:3, with its emphasis on a six-year cycle of diligent labor culminating in a harvest, finds profound Christ-centered fulfillment in several ways. While the Mosaic Law provided a shadow, Christ is the substance. Jesus himself is the ultimate "fruit" of God's redemptive plan, the one in whom all things hold together and through whom all provision flows, as affirmed in Colossians 1:17. He is the true vine, and believers are the branches, called to abide in Him to bear much fruit, not through their own strenuous efforts alone, but through His life flowing through them, as beautifully articulated in John 15:1-5. Furthermore, the agricultural rhythm of work and rest foreshadows the ultimate rest found in Christ, who invites all who are weary and burdened to find rest for their souls in Him, as He declares in Matthew 11:28-30. His finished work on the cross brought an end to the striving under the law, ushering in a new covenant of grace where believers are freed from the burden of earning their salvation and can truly enter into God's rest, a profound spiritual Sabbath described in Hebrews 4:9-10. Thus, the diligent labor of the six years points to the faithful, perfect work of Christ, and the promised harvest points to the spiritual abundance and eternal life secured by His sacrifice, offering a rest far deeper and more complete than any agricultural Sabbath.