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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 25:5 lays out specific agricultural prohibitions for the Sabbatical Year, a divinely mandated period of rest for the land. It commands the Israelites not to reap crops that have grown spontaneously from previous sowings (volunteer crops) nor to gather grapes from their untended vines. This directive underscores the profound theological principle that the seventh year is a complete Sabbath of rest for the land itself, during which human cultivation is to cease, affirming God's ultimate sovereignty over creation and the Israelites' absolute dependence on His faithful provision.
Context
Literary Context
Leviticus 25:5 is an integral component of the broader legislative framework presented in Leviticus 25, which meticulously details the laws concerning the Sabbatical Year (Shemitah) and the climactic Year of Jubilee. This particular verse elaborates on the foundational command given in Leviticus 25:2 that the land must "keep a Sabbath to the Lord." The prohibitions in verse 5 are immediately followed by clarifications in Leviticus 25:6-7, which stipulate that whatever the land produces naturally during this year is not for private accumulation but is to be shared freely among all—the landowner, servants, sojourners, and even wild animals. This careful sequence of commands reinforces the overarching principles of divine ownership, communal provision, and social equity, establishing the theological and practical groundwork for the even more expansive Jubilee regulations that follow within the chapter.
Historical & Cultural Context
The Sabbatical Year, observed every seventh year, represented a truly unique and radical institution in the ancient Near East, setting Israel apart from its neighboring agricultural societies. While some cultures practiced rudimentary forms of crop rotation to preserve soil fertility, the concept of a mandatory, divinely commanded fallow year for an entire nation's agricultural land, coupled with specific prohibitions on harvesting volunteer crops and untended vines, was unprecedented. This law served multiple, interconnected purposes: it promoted ecological sustainability by preventing soil exhaustion and allowing the land to regenerate; it provided a practical demonstration of God's miraculous provision, challenging and cultivating the Israelites' faith in His ability to sustain them despite their cessation of labor; and it had profound social implications, transforming the natural yield of the land into common property, thereby fostering a deep sense of community and providing essential sustenance for the poor, the marginalized, and even the livestock, as further articulated in passages like Exodus 23:10-11.
Key Themes
Leviticus 25:5 significantly contributes to several profound theological and narrative themes woven throughout the book of Leviticus and the Pentateuch. Central among these is the theme of Divine Sovereignty and Ownership, emphasizing that the land, like all creation, belongs ultimately to God, not to human beings (Leviticus 25:23). This verse also highlights the theme of Trust and Dependence on God, requiring the Israelites to relinquish their reliance on their own labor and agricultural prowess, and instead, to depend entirely on God's supernatural provision for their sustenance during the Sabbatical Year. Furthermore, the concept of "rest" (Hebrew: shabbâthôwn) for the land extends the Sabbath Principle beyond humanity to the very earth, underscoring a holistic view of creation's need for renewal and sanctification. Finally, the communal sharing of the land's spontaneous produce implicitly reinforces themes of Social Justice and Generosity, ensuring that the needs of all, especially the vulnerable, are met, aligning with the broader ethical concerns found in the Mosaic Law.
Exposition and Analysis
Key Word Analysis
This term (H5599) refers to a self-sown crop, something that falls off and grows spontaneously without human intervention or cultivation. In the context of the Sabbatical Year, it specifically denotes the natural yield of the land from seeds dropped in the previous season or from uncultivated ground. The prohibition against reaping this çâphîyach underscores that even the land's natural bounty during its rest was not for personal gain or commercial harvest, but was set apart, reflecting the sacred nature of the year.
The word nâzîyr (H5139), when applied to a vine, signifies one that is "separate" or "consecrated" by being left untended, unpruned, and unharvested. It draws a figurative connection to a Nazirite, who is separated by a vow and refrains from cutting their hair (Numbers 6:5). For the vine, this means it is left in its natural, wild state during the Sabbatical Year. The prohibition against gathering grapes from such a nâzîyr vine reinforces that the land's rest applied comprehensively to all agricultural products, preventing any attempt to circumvent the law by harvesting from neglected growth.
This term (H7677) is derived from shabbath and denotes a "sabbatism" or "special holiday," signifying a complete or solemn rest. Its application to the land emphasizes that the Sabbatical Year was not merely a practical agricultural practice but a sacred, divinely instituted cessation of labor. It elevates the land's fallow period to a theological observance, mirroring the divine rest after creation (Genesis 2:2) and signifying a profound recognition of God's sovereignty over the earth and its inherent need for renewal.
Verse Breakdown
"That which groweth of its own accord of thy harvest thou shalt not reap"
This clause directly addresses the spontaneous growth of crops. It prohibits the Israelite farmer from treating the volunteer grains or other plants that sprout naturally from the previous year's dropped seeds or from uncultivated ground as a personal harvest. This command was crucial to prevent individuals from circumventing the spirit of the Sabbatical Year by simply collecting what the land produced without sowing, thereby maintaining the integrity of the land's mandated rest.
"neither gather the grapes of thy vine undressed"
This extends the prohibition to vineyards, which were a significant part of Israel's agricultural economy. It specifically forbids the gathering of grapes from vines that had been left "undressed"—meaning unpruned and untended, as was required during the Sabbatical Year. This ensured that the principle of the land's rest applied comprehensively to all major agricultural outputs, reinforcing the idea that the land itself, including its vineyards, was observing a complete Sabbath.
"for it is a year of rest unto the land"
This concluding phrase provides the foundational theological rationale for the preceding prohibitions. The cessation of harvesting and cultivation was not an arbitrary economic hardship but was rooted in the fundamental principle of the land's Sabbath. This "year of rest" (Hebrew: shabbath shabbâthôwn) underscored God's ultimate ownership and the land's inherent need for renewal, mirroring the sacred rhythm of rest established at creation and for humanity, and demanding a profound act of faith and obedience from the Israelites.
Literary Devices
Leviticus 25:5 masterfully employs several literary devices to convey its profound message. Repetition of the concept of "rest" (implied by the "Sabbatical Year" context and explicitly stated as "year of rest unto the land") serves to underscore the central theme of cessation and divine sovereignty, embedding the idea deeply within the listener's mind. The use of Metonymy is evident, where "harvest" and "vine" stand not merely for the physical produce but for the entire agricultural system and the human effort involved in cultivation. Most significantly, the entire Sabbatical Year law, as encapsulated in this verse, functions as powerful Symbolism. The resting of the land symbolizes God's ultimate ownership and provision, directly challenging human self-sufficiency and fostering a radical dependence on the Creator. It also symbolizes the sacredness of rest, extending the Sabbath principle beyond human beings to the very ground that sustains life, thereby highlighting a holistic and interconnected view of creation's inherent need for renewal and sanctification.
Theological and Thematic Connections
Leviticus 25:5 profoundly articulates the theological principles of divine sovereignty, radical trust, and holistic stewardship. It asserts God's ultimate ownership over the land and its produce, challenging the Israelites to relinquish their perceived control and depend entirely on His supernatural provision. This command fostered a deep sense of faith, requiring them to believe that God would sustain them even without their usual agricultural efforts. Furthermore, it underscored a holistic understanding of rest, extending the Sabbath principle to the very earth, demonstrating God's care for creation's well-being and promoting sustainable practices long before modern ecological awareness. The communal sharing of the land's spontaneous yield also highlighted themes of generosity, social justice, and equitable distribution, ensuring provision for all members of the community, especially the vulnerable.
Reflection and Application
Leviticus 25:5, though rooted in ancient agricultural law, carries timeless spiritual principles for contemporary believers living in a world often defined by relentless productivity, consumption, and the relentless pursuit of more. This verse serves as a radical call to embrace rest, not as idleness or a mere break, but as an active, profound act of trust in God's unfailing provision. It challenges us to release our grip on control, acknowledging that our ultimate sustenance and security come not from our ceaseless striving, but from the benevolent and abundant hand of our Creator. This principle extends beyond our finances and careers to every facet of life, inviting us to cultivate intentional rhythms of cessation that allow for deep spiritual, mental, and physical renewal. Moreover, the command to let the land rest and share its spontaneous bounty reminds us of our stewardship responsibilities towards creation and our call to radical generosity, ensuring that our abundance contributes to the well-being of others and the flourishing of the earth, rather than solely accumulating for ourselves. It prompts us to critically examine how our daily choices reflect a trust in God's sufficiency over our own efforts and how we can embody a spirit of communal care and justice within our spheres of influence.
Questions for Reflection
FAQ
What was the primary purpose of the Sabbatical Year for the Israelites?
The primary purpose of the Sabbatical Year was multifaceted and deeply theological. Theologically, it was a profound declaration of God's absolute sovereignty over the land and His people, requiring them to trust in His miraculous provision despite ceasing agricultural labor. Practically, it allowed the land to regenerate, promoting ecological sustainability and preventing soil exhaustion, thus ensuring long-term productivity. Socially, it fostered communal sharing, as the spontaneous produce of the land was available to all—landowners, servants, sojourners, and the poor—thus serving as a form of social welfare and demonstrating God's concern for justice and equality within the community, as seen in Exodus 23:10-11.
Did the Israelites always observe the Sabbatical Year? What were the consequences of non-observance?
Unfortunately, historical accounts and prophetic texts indicate that the Israelites often failed to observe the Sabbatical Year, particularly during periods of apostasy or economic pressure. Their consistent disobedience to this and other covenant commands was a significant factor in their eventual exile from the land. For instance, 2 Chronicles 36:21 explicitly states that the seventy years of Babylonian captivity were a direct fulfillment of Jeremiah's prophecy, allowing the land to finally "enjoy its Sabbaths" and make up for the years it had not rested. This highlights the seriousness with which God regarded the command, viewing its neglect as a profound violation of His covenant and a failure to acknowledge His ownership and provision.
Christ-Centered Fulfillment
Leviticus 25:5, with its emphasis on the land's rest, divine provision, and the cessation of human striving, finds its ultimate Christ-centered fulfillment in several profound ways. The Sabbatical Year's radical demand for trust in God's supernatural sustenance foreshadows Christ, who is our ultimate provider and the true source of all life and blessing. Just as the land rested and yielded its spontaneous fruit for all, Jesus invites us to cease from our anxious striving and find our true rest in Him, declaring, "Come to me, all who labor and are heavy laden, and I will give you rest" (Matthew 11:28). He is the one who provides for our every need, both physical and spiritual, demonstrating that true security and abundance are found not in our endless labor or accumulation, but in His boundless grace and finished work. Moreover, the Sabbatical Year's principles of release from debt, the sharing of resources, and the restoration of equilibrium point powerfully to the liberating and restorative work of Christ. Jesus inaugurated "the year of the Lord's favor" (Luke 4:18-19), bringing spiritual freedom, healing, and justice to the oppressed and poor. In Christ, the Sabbath principle is not merely a legalistic observance but a living reality, as He Himself is our ultimate Sabbath rest, the one in whom we find cessation from the futile works of the law, the anxieties of self-reliance, and the burden of sin, entering into His completed work of redemption and eternal peace (Hebrews 4:9-10).