TRV
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 25:6 articulates God's comprehensive provision for the entire Israelite community, including all household members and resident aliens, during the mandated Sabbatical Year. This verse assures them that the land, left fallow in obedience to divine command, would spontaneously yield sufficient sustenance for everyone. It powerfully underscores the principles of divine faithfulness, radical trust in God's unfailing provision, and a profound commitment to social equity and rest, demonstrating that adherence to God's seemingly counter-intuitive laws would result in abundant blessing for all.
Context
Literary Context
Leviticus 25:6 is an integral component of the extensive legislation concerning the Sabbatical Year (Hebrew: Shemitah) and the Year of Jubilee, meticulously detailed in Leviticus 25. Following the explicit command for the land to lie fallow every seventh year, prohibiting sowing or reaping in the conventional manner (Leviticus 25:4), this verse directly addresses the crucial practical implications of such a radical agricultural cessation. It functions as a foundational divine assurance, designed to alleviate any potential anxieties regarding sustenance during this period of mandated rest. The subsequent verses in Leviticus 25 further elaborate on the benefits of the Sabbatical Year, extending the provision to livestock (Leviticus 25:7) and setting the stage for the even more expansive Jubilee laws, which encompass the return of land to original families and the freeing of slaves, powerfully emphasizing God's ultimate ownership of the land (Leviticus 25:23).
Historical & Cultural Context
The command for the Sabbatical Year was profoundly revolutionary within the context of the ancient Near East. Most agricultural societies were entirely dependent on continuous cultivation to ensure their survival, rendering a year of intentional non-production seemingly economically suicidal. This divine law, initially introduced in Exodus 23:10-11, represented a profound test of faith for the Israelites, compelling them to trust in an invisible God for their daily bread rather than relying solely on their own labor and foresight. It also served as a powerful, recurring reminder that the land ultimately belonged to God (Leviticus 25:23), and Israel was merely its steward. Furthermore, the explicit inclusion of "servant," "maid," "hired servant," and "stranger" (resident alien) vividly highlights God's radical concern for social justice and economic equity, ensuring that the benefits of divine provision extended comprehensively to the most vulnerable and marginalized members of society, a consistent theme found throughout the Mosaic Law (e.g., Deuteronomy 10:18-19).
Key Themes
This verse significantly contributes to several overarching themes within Leviticus and the broader Pentateuch. Foremost among them is Divine Sovereignty and Provision, emphasizing God's ultimate control over creation and His ability to sustain His people even through unconventional means. It powerfully illustrates the theme of Rest and Sabbath, extending the weekly Sabbath principle to the land itself, signifying a cessation of human striving and a reliance on divine grace. Another crucial theme is Trust and Obedience, as the command necessitates a radical act of faith from the Israelites, believing that God's promise of provision would be fulfilled. Finally, the verse profoundly reinforces the theme of Social Justice and Inclusivity, demonstrating God's deep concern for the welfare of all members of the community, particularly the vulnerable and marginalized, ensuring that the blessings of the Sabbatical Year are shared equitably across all social strata, reflecting the compassionate character of Yahweh.
Exposition and Analysis
Key Word Analysis
Derived from a root meaning "to cease" or "to rest," this term signifies an intermission or cessation of activity. In the context of "sabbath of the land," it refers to the mandated rest for agricultural labor during the seventh year. It embodies not merely a physical cessation but a theological principle of trusting God's provision over human toil, acknowledging His sovereignty over creation and time.
While the King James Version translates this as "meat," the Hebrew term broadly signifies "food," "sustenance," or "that which is eaten." Here, it specifically denotes the natural produce that grows from the land without human cultivation during the Sabbatical year, such as naturally sprouting grains, wild fruits, and self-seeded vegetables. This broad meaning emphasizes that God's provision would encompass all necessary foodstuffs for the community, not just animal flesh.
This term refers to a resident alien or sojourner, a non-Israelite who has settled within the community. The inclusion of the tôwshâb (who "sojourneth" - gûwr H1481, meaning to turn aside and dwell as a guest) alongside the Israelite household members underscores the comprehensive nature of God's provision and the ethical imperative for Israel to extend hospitality and care to all within their borders, regardless of their ethnic or social status. It reflects God's universal concern for humanity and His command for Israel to reflect His character of justice and compassion.
Verse Breakdown
"And the sabbath of the land shall be meat for you;"
This opening clause serves as a direct divine promise and assurance. It declares that the spontaneous produce of the land during its mandated year of rest will serve as sufficient "food" or "sustenance" for the entire community. This statement directly counters any human anxiety about starvation during the Sabbatical Year, positioning God as the ultimate provider who ensures abundance even in the absence of conventional agricultural labor. It highlights the miraculous nature of God's provision.
"for thee, and for thy servant, and for thy maid,"
This part of the verse begins to itemize the beneficiaries of this divine provision, starting with the Israelite landowner ("thee") and immediately extending to their immediate household. Specifically, it includes both male ("servant") and female ("maid") bondservants. This inclusion underscores God's meticulous concern for the welfare of all members of the household, emphasizing that the benefits of obedience and divine blessing are not exclusive to the head of the family but are shared equitably among all who dwell under their roof, regardless of their social standing.
"and for thy hired servant, and for thy stranger that sojourneth with thee,"
The list of beneficiaries expands further to encompass those who are not permanent members of the household but are dependent upon the broader community: the "hired servant" (a temporary laborer working for wages) and the "stranger that sojourneth with thee" (a resident alien, or non-Israelite sojourner). This comprehensive enumeration demonstrates God's radical inclusivity and His expectation that Israel's economic and social structures would reflect His own compassionate character, ensuring that even the most vulnerable and marginalized individuals within their society would be sustained and cared for, without exception.
Literary Devices
Leviticus 25:6 employs several powerful literary devices to convey its profound message. Most prominent is Divine Assurance, where God directly promises provision in a seemingly impossible situation, reinforcing His absolute trustworthiness and faithfulness to His covenant people. This assurance is powerfully coupled with Inclusivity through the meticulous enumeration of beneficiaries ("thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger"), which emphasizes the comprehensive and equitable nature of God's care, extending far beyond the immediate family unit to encompass all who reside within the community, regardless of status. There is also a strong element of Symbolism, where the "sabbath of the land" symbolizes not only physical rest and replenishment for the soil but also a deeper spiritual principle of relinquishing human control, trusting implicitly in divine sovereignty, and recognizing God's ultimate ownership and unfailing provision over all creation.
Theological and Thematic Connections
Leviticus 25:6 is a profound theological statement on God's absolute sovereignty, unwavering provision, and meticulous justice. It reveals a God who not only commands radical obedience but also faithfully sustains those who trust Him, even when their obedience seems to defy human logic or economic prudence. The Sabbatical Year, and this verse in particular, teaches that true security and abundance come not from ceaseless human striving or accumulation but from resting in God's unfailing care and adhering to His divine rhythms. Furthermore, the explicit inclusion of servants, hired laborers, and strangers powerfully underscores God's deep concern for social equity and the holistic well-being of all, especially the vulnerable and marginalized within society. This principle of inclusive provision challenges any notion of individualistic accumulation or exclusive blessing and calls the community to a shared experience of divine blessing, reflecting God's character as a just, compassionate, and universally generous provider.
Reflection and Application
In a contemporary world that frequently equates productivity with worth, ceaseless activity with success, and individual accumulation with security, Leviticus 25:6 stands as a radical, counter-cultural truth. It invites us to cultivate a profound and active trust in God's provision, challenging our ingrained tendency to rely solely on our own efforts, foresight, and material resources. This verse powerfully reminds us that true security and lasting peace are found not in what we can accumulate or produce, but in the faithful, unchanging character of God, who promises to sustain us even when we step back, embrace rhythms of rest, and obey seemingly counter-intuitive commands. Practically, this calls us to intentionally embrace "sabbath principles" in our own lives, whether on a daily, weekly, or even annual basis, trusting that God will provide for us even as we cease striving. Moreover, the radically inclusive nature of the provision compels us to consider how we can extend God's generosity and compassionate care to all members of our community, especially the marginalized, the vulnerable, and the "strangers" among us, ensuring that no one is left without sustenance or dignity. It encourages a communal mindset, where resources are shared, and the well-being of the whole is prioritized over individual gain, reflecting God's heart for holistic justice and boundless compassion.
Questions for Reflection
FAQ
How did the Israelites practically survive for a whole year without sowing or reaping, especially if the previous year's harvest wasn't supernaturally abundant?
The divine command for the Sabbatical Year was inextricably linked with a supernatural promise of provision, designed to test and strengthen Israel's faith. God explicitly stated in Leviticus 25:20-22 that He would send an extraordinary blessing in the sixth year, causing the land to yield enough produce for three years—sufficient for the sixth year itself, the entire Sabbatical year, and the year following until the new harvest came in. This miraculous provision was a direct test of faith and a powerful demonstration of God's power to sustain His people outside of conventional agricultural means. The "meat" (food) mentioned in Leviticus 25:6 would come from the spontaneous growth of the land during the Sabbatical year, which they were permitted to eat, and from the surplus stored from the supernaturally abundant sixth-year harvest. This system required radical trust in God's word and His ability to perform miracles, proving His faithfulness as their ultimate Provider.
Christ-Centered Fulfillment
Leviticus 25:6, with its profound emphasis on divine provision, mandated rest, and radical inclusivity for all members of the community, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. He is the very embodiment of the "sabbath of the land," inviting humanity into a deeper, spiritual rest that transcends mere physical labor or agricultural cessation. Jesus declares, "Come to me, all who labor and are heavy laden, and I will give you rest" (Matthew 11:28), offering a rest for the soul that the Sabbatical Year merely foreshadowed. He is the ultimate Provider, teaching His disciples not to worry about food or clothing, for their Heavenly Father knows precisely what they need and will provide (Matthew 6:25-34). Just as the Sabbatical Year provided for all, including the "stranger" and the marginalized, Christ's salvation is for all humanity, breaking down every barrier—whether Jew or Gentile, slave or free, male or female—uniting all in Him (Galatians 3:28). He is the true Bread of Life (John 6:35), whose sacrificial death and resurrection provide eternal sustenance and ultimate rest for all who believe, thereby fulfilling the spirit of the Law's provision for a community sustained by God's boundless grace rather than by human striving or merit.