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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 25:7 articulates God's comprehensive provision during the Sabbatical year, extending the spontaneous yield of the land to sustain not only human inhabitants but also all domestic cattle and wild beasts within the territory. This divine command underscores God's meticulous care for His entire creation, demonstrating His faithfulness to provide abundantly for all living things even when human agricultural efforts cease, and reinforcing the foundational principle that the land, like humanity, ultimately belongs to Him and requires sacred rest.
Context
Literary Context
Leviticus 25:7 is an integral component of the elaborate legislation concerning the Sabbatical year, meticulously detailed in Leviticus 25:1-7. The preceding verses establish the foundational command that every seventh year, the land must lie fallow, with no sowing or pruning permitted (Leviticus 25:4). This period of agricultural cessation was not intended to result in scarcity, but rather to serve as a profound demonstration of God's miraculous and faithful provision. Specifically, Leviticus 25:6 stipulates that the spontaneous produce of the land during this Sabbath year was to be food for the landowner, their servants, hired workers, resident foreigners, and even their livestock. Verse 7 expands this provision further, explicitly including all "beast that are in thy land," thereby completing the picture of comprehensive sustenance for all inhabitants of the land, human and animal alike. This progressive revelation of God's care highlights the all-encompassing nature of the Sabbath principle, moving from human provision to universal creaturely sustenance.
Historical & Cultural Context
The Sabbatical year (or Shmita) represented a truly radical concept within the agrarian societies of the ancient Near East. Unlike neighboring cultures that might practice crop rotation or fallowing for purely agricultural reasons, Israel's Shmita was a divinely mandated religious observance, deeply rooted in the covenant relationship between God and His people. It demanded an extraordinary act of faith for an agricultural people to forgo an entire year's harvest, trusting solely in God's explicit promise to provide sufficiently from the sixth year's yield and the land's spontaneous growth in the seventh (Leviticus 25:20-22). This law served as a powerful, tangible reminder that the land ultimately belonged to God (Leviticus 25:23) and that human dominion was stewardship, not absolute ownership. By extending the provision even to wild animals, the law further underscored a unique aspect of Israelite theology: God's concern extended beyond humanity to the entire created order, challenging the anthropocentric (human-centered) views common in the ancient world and fostering a profound respect for the natural environment as God's domain.
Key Themes
This verse contributes significantly to several overarching theological and narrative themes within Leviticus and the broader Pentateuch. Foremost is the theme of God's Holistic Provision, demonstrating His benevolent care for all living things, not just humanity. It showcases His faithfulness to sustain His creation even when human labor ceases, fostering a deep sense of Dependence and Trust in His sovereignty. The Sabbatical year legislation, including this verse, also emphasizes the Sanctity of Rest, not only for humans but for the land itself, reflecting a divine rhythm of work and cessation. Furthermore, it powerfully illustrates the theme of Divine Ownership and Human Stewardship, reminding Israel that the land is God's, and they are merely temporary residents (Leviticus 25:23), called to manage it according to His divine will. Finally, the inclusion of wild animals highlights a profound Respect for All Creation, challenging anthropocentric perspectives and fostering an understanding of the interconnectedness of all life under God's sovereign rule.
Exposition and Analysis
Key Word Analysis
This term refers to "a dumb beast; especially any large quadruped or animal (often collective); beast, cattle." In this context, it specifically denotes domesticated animals such as oxen, sheep, and goats, which were crucial for Israel's livelihood, providing food, labor, and sacrificial offerings. Their inclusion highlights God's comprehensive care for the economic well-being and sustenance of the Israelite household, ensuring that even their most valuable assets would be sustained during the Sabbatical year.
This word means "alive; hence, raw (flesh); fresh (plant, water, year), strong; also (as noun, especially in the feminine singular and masculine plural) life (or living thing)... (wild) beast." Distinct from "cattle," this term denotes wild animals, those that roam freely in the land. Its inclusion is highly significant, demonstrating that God's provision and the Sabbath principle extend beyond human-controlled domains to the untamed wilderness. This emphasizes a holistic understanding of creation and God's sovereignty over all living things, not just those directly benefiting human enterprise.
Meaning "the earth (at large, or partitively a land); [idiom] common, country, earth, field, ground, land." The phrase "in thy land" specifies the geographical scope of this provision, limiting it to the territory given to Israel. This reinforces the covenantal context of the law, where God's promises and provisions are specifically tied to His people and the land He has allotted to them, though the principle of His universal care remains implicit.
Meaning "income, i.e. produce (literally or figuratively); fruit, gain, increase, revenue." In the context of the Sabbatical year, this "increase" refers specifically to what sprouts or grows spontaneously from the ground without human cultivation. It denotes the volunteer growth of the land during its fallow period, which was not to be harvested in the usual manner but was available for common consumption. This highlights the miraculous nature of God's provision—sustenance coming directly from the land's natural yield, unassisted by human effort, underscoring dependence on divine grace.
A primitive root meaning "to eat (literally or figuratively); [idiom] at all, burn up, consume, devour(-er, up), dine, eat(-er, up), feed (with), food, [idiom] freely, [idiom] in...wise(-deed, plenty), (lay) meat." In the KJV, "meat" often translates to "food" or "sustenance" in a general sense, not exclusively animal flesh. Here, it refers to the edible produce of the land—fruits, grains, and vegetables that grew naturally during the Sabbatical year. This clarifies that the animals were to "eat" (the verb ʼâkal) the "increase" (plant-based food) of the land, reinforcing the idea of the land's spontaneous bounty providing for all.
Verse Breakdown
"And for thy cattle,"
This opening clause specifies the first category of beneficiaries: the domesticated animals belonging to the Israelites. It demonstrates God's concern for the well-being of the entire household, including its valuable economic assets, ensuring their sustenance even when human agricultural activity ceased. This provision is not merely utilitarian but reflects a divine mandate for comprehensive care.
"and for the beast that [are] in thy land,"
This clause significantly expands the scope of provision beyond the immediate household to include wild animals. This highlights God's universal and impartial care for all creatures within the land, emphasizing a comprehensive and inclusive understanding of divine sustenance that transcends human utility or ownership. It underscores that the land's rest benefits the entire ecosystem.
"shall all the increase thereof be meat."
This final clause clarifies the source of sustenance: "all the increase thereof," referring to the spontaneous, uncultivated produce of the land during the Sabbatical year. This "increase" (the tᵉbûwʼâh or natural yield) would serve as "meat" (food/sustenance, from the root ʼâkal meaning "to eat") for both domestic and wild animals, underscoring God's ability to provide abundantly and naturally, without human intervention, during the land's mandated rest.
Literary Devices
The passage employs several significant literary devices that enrich its meaning. Inclusivity is paramount, as the verse explicitly extends the land's spontaneous provision from humans (as detailed in preceding verses) to domesticated animals and then to wild beasts, illustrating God's comprehensive and impartial care for all of creation. This demonstrates a profoundly holistic worldview, where the well-being of the entire ecosystem is divinely considered and provided for. Furthermore, the concept of the land "resting" and spontaneously producing "increase" can be seen as a form of subtle personification, imbuing the land with a need for rest akin to humans and the capacity to yield without labor, highlighting its inherent vitality and divine design. The entire Sabbatical year, and this verse within it, serves as a powerful symbolism of trust in divine provision, radical dependence on God's sovereignty, and the sacredness of creation, challenging human self-sufficiency and promoting a divinely ordained rhythm of rest and renewal.
Theological and Thematic Connections
Leviticus 25:7 profoundly articulates God's faithful and comprehensive provision, extending His care not only to humanity but to all living creatures. It underscores the theological truth that the entire creation belongs to God, and He is ultimately its sustainer. The Sabbatical year, culminating in this verse's inclusive provision, teaches profound lessons about radical trust, responsible stewardship, and the inherent value of rest for both humanity and the natural world. It challenges an anthropocentric view, reminding us that God's covenantal care encompasses the flourishing of the whole earth, reflecting His character as a benevolent and sovereign Creator who ensures the well-being of all He has made. This principle of holistic care foreshadows a broader redemptive scope that extends beyond humanity, embracing the entire cosmos.
Reflection and Application
Leviticus 25:7 offers enduring wisdom for contemporary life, calling us to cultivate a deeper trust in God's unfailing provision. In a world driven by constant productivity, consumption, and the relentless pursuit of more, this verse reminds us that true security comes not from ceaseless striving but from resting in God's ability to sustain us, even when we pause our efforts. It challenges us to embrace rhythms of rest—personally, professionally, and even in our relationship with the earth—recognizing that true flourishing often emerges from periods of intentional cessation and renewal, where we acknowledge our limits and God's boundless sufficiency. Furthermore, this passage compels us to re-evaluate our role as stewards of creation, fostering a profound respect for the natural world and all its inhabitants. It encourages sustainable practices and a recognition of the interconnectedness of all life, moving us beyond mere exploitation to a posture of care, reverence, and gratitude for God's magnificent handiwork, knowing that He provides for every creature.
Questions for Reflection
FAQ
Why was it important for the Sabbatical year provision to include animals, both domestic and wild?
Including animals in the Sabbatical year provision was crucial for several profound reasons. First, it demonstrated the comprehensive nature of God's covenantal care, extending beyond humanity to all of His creation. This underscored the theological principle that the land and its creatures ultimately belong to Him (Leviticus 25:23). Second, for an agrarian society, the well-being of domestic animals (cattle) was directly tied to human survival and prosperity, providing food, labor, and resources; thus, their sustenance was a practical necessity for the continued flourishing of the Israelite household. Third, the inclusion of wild animals (beasts) emphasized the holistic scope of the Sabbath principle, highlighting that the land's rest benefited the entire ecosystem, not just human endeavors. It fostered a sense of responsibility and reverence for the natural world, challenging anthropocentric views and promoting a deeper appreciation for God's design and provision for all living things.
How does the concept of the land's "increase" (spontaneous growth) relate to God's miraculous provision?
The "increase" or tᵉbûwʼâh (H8393) refers to the natural, spontaneous growth of the land during the Sabbatical year, without human sowing or cultivation. This concept is central to understanding God's miraculous provision because it required the Israelites to trust that God would supernaturally provide enough from the sixth year's harvest and the seventh year's volunteer growth to sustain them and their animals (Leviticus 25:20-22). It was a tangible demonstration that sustenance ultimately comes from God's blessing, not solely from human labor. This challenged their self-reliance and cultivated a profound dependence on divine faithfulness, proving that God could sustain them even when conventional means of production ceased. It highlighted His sovereignty over creation and His ability to provide abundantly outside of human effort, fostering a deep trust in His sustaining power.
Christ-Centered Fulfillment
Leviticus 25:7, with its profound emphasis on God's holistic provision for all creation during the land's sacred rest, finds its ultimate fulfillment and deepest meaning in Jesus Christ. He is the preeminent expression of God's sustaining grace, the true "increase" who provides eternal "meat" for the world. Just as the land's spontaneous yield sustained life during the Sabbatical year, Christ offers Himself as the Bread of Life, the ultimate sustenance for spiritual and eternal life, satisfying the deepest hunger of humanity (John 6:51). Moreover, Jesus embodies the true Sabbath rest, inviting all who are weary and burdened to find rest for their souls in Him, a rest that transcends mere physical cessation and brings spiritual renewal. His redemptive work extends beyond humanity, encompassing the entire groaning creation, which eagerly awaits its liberation from the bondage of decay through Him (Romans 8:19-21). In Christ, God's comprehensive care for "thy cattle and for the beast that are in thy land" is fully realized, as He is the Lamb of God who not only takes away the sin of the world but also upholds and sustains all things by the word of His power (Hebrews 1:3). He is the ultimate provision, the true rest, and the redeemer of all creation, ensuring that God's benevolent purposes for the entire cosmos are brought to fruition through His saving work.