Leviticus 25:5
You are not to reap the aftergrowth of your harvest or gather the grapes of your untended vines. The land must have a year of complete rest.
You are not to reap
The Hebrew word for "reap" is "קָצַר" (qatsar), which means to cut down or harvest. In the context of Leviticus 25, this command is part of the Sabbatical Year, a time when the Israelites were instructed to let the land rest. This practice underscores the principle of trust in God's provision, as the people were to rely on what the land naturally produced without their intervention. It is a reminder of the divine ownership of the land and the need for humans to exercise stewardship rather than exploitation.

the aftergrowth of your harvest
The term "aftergrowth" refers to the secondary growth that occurs after the initial harvest. In Hebrew, this is "סָפִיחַ" (saphiyach), which implies something that grows of its own accord. The prohibition against harvesting this aftergrowth emphasizes the importance of allowing the land to rejuvenate. Spiritually, it teaches believers about the importance of rest and renewal, not just for the land but for themselves, trusting that God will provide even when they cease their labor.

or gather the grapes
The act of gathering grapes, "אָסַף" (asaph) in Hebrew, is a common agricultural activity. However, during the Sabbatical Year, this activity is restricted. Grapes, a symbol of joy and abundance in the Bible, are to be left untouched, signifying a pause in the usual cycle of work and consumption. This pause serves as a tangible reminder of God's sovereignty and the need for humans to align their rhythms with His divine order.

of your untended vines
The phrase "untended vines" refers to vines that are not pruned or cultivated during the Sabbatical Year. The Hebrew word "נָזִיר" (nazir) can be associated with being set apart or consecrated. This highlights the sacredness of the Sabbatical Year, where even the land is set apart for rest. It reflects the broader biblical theme of holiness and separation unto God, encouraging believers to consider how they might set apart time and resources for spiritual purposes.

It will be a year of rest
The concept of "rest" is central to the Sabbatical Year, with the Hebrew word "שַׁבָּתוֹן" (shabbaton) indicating a special rest or cessation. This rest is not merely physical but also spiritual, providing an opportunity for reflection, renewal, and reliance on God. It is a precursor to the ultimate rest found in Christ, who offers rest for our souls (Matthew 11:28-30). The Sabbatical Year teaches the importance of rhythm in life, balancing work with rest, and trusting in God's provision.

for the land
The land, "אֲדָמָה" (adamah) in Hebrew, is a recurring theme in the Bible, representing God's creation and provision. The command for the land to rest acknowledges its intrinsic value and the need for sustainable practices. It serves as a reminder of humanity's role as caretakers of God's creation, encouraging a lifestyle that honors and preserves the environment. This principle is echoed in modern discussions on environmental stewardship and sustainable living, rooted in the biblical mandate to care for the earth.

Persons / Places / Events
1. Moses
The prophet and leader of the Israelites who received the laws from God, including the instructions in Leviticus.

2. Israelites
The chosen people of God to whom the laws in Leviticus were given, including the command for the Sabbath year.

3. Promised Land
The land of Canaan, which the Israelites were to enter and where they were to observe the Sabbath year.

4. Sabbath Year (Shemitah)
A year of rest for the land every seventh year, as commanded by God, to allow the land to rejuvenate.

5. God
The ultimate authority and lawgiver who commands the observance of the Sabbath year as a sign of trust and obedience.
Teaching Points
Trust in God's Provision
The command to let the land rest every seventh year required the Israelites to trust that God would provide for their needs. This teaches us to rely on God's provision rather than our own efforts.

Stewardship of Creation
The Sabbath year reflects God's concern for the land and His creation. We are called to be good stewards of the environment, recognizing that the earth belongs to God.

Rest and Renewal
Just as the land needed rest, so do we. Observing regular times of rest and renewal is essential for our spiritual, physical, and emotional well-being.

Obedience to God's Commands
The Israelites were to obey God's commands even when it seemed counterintuitive. This challenges us to obey God's Word, trusting that His ways are higher than ours.

Community and Compassion
The Sabbath year provided for the poor and the animals, teaching us the importance of community care and compassion for those in need.
Bible Study Questions
1. How does the concept of the Sabbath year challenge our modern understanding of productivity and success?

2. In what ways can we practice trust in God's provision in our daily lives, especially when resources seem scarce?

3. How can we apply the principle of stewardship of creation in our personal and community practices today?

4. What are some practical ways we can incorporate rest and renewal into our weekly routines?

5. How does the command for the Sabbath year reflect God's heart for justice and compassion, and how can we embody these values in our interactions with others?
Connections to Other Scriptures
Exodus 23:10-11
This passage also discusses the Sabbath year, emphasizing the importance of allowing the land to rest and providing for the poor and animals.

Deuteronomy 15:1-2
This scripture expands on the concept of the Sabbath year, including the release of debts, highlighting the theme of liberation and trust in God's provision.

Genesis 2:2-3
The concept of rest is rooted in the creation account, where God rested on the seventh day, establishing a pattern for Sabbath observance.

Hebrews 4:9-10
This New Testament passage speaks of a spiritual rest for the people of God, drawing a parallel to the physical rest commanded in the Old Testament.
Divine DisciplineW. Clarkson Leviticus 25:1-7
The Fallow YearR.M. Edgar Leviticus 25:1-7
The Sabbatical YearR.A. Redford Leviticus 25:1-7
The Sabbatic YearJ.A. Macdonald Leviticus 25:1-7, 18-22
A Sabbath of Rest unto the LandW. H. Jellie.Leviticus 25:2-55
Deliverance from SinHoward James.Leviticus 25:2-55
Freedom Through ChristT. De Witt Talmage.Leviticus 25:2-55
Jubilee GladnessJ. Cairns.Leviticus 25:2-55
Land Laws Among Other NationsM. M. Kalisch, Ph. D.Leviticus 25:2-55
Land TenureT. T. Munger.Leviticus 25:2-55
Laws of Trade-WagesHom. ReviewLeviticus 25:2-55
Lessons from the Sabbatical YearF. W. Brown.Leviticus 25:2-55
Liberty Through ChristRichard Newton, D. D.Leviticus 25:2-55
Man Need not Despair of -ProvidenceBp. Babington.Leviticus 25:2-55
Practical Reliance Upon GodIndian Witness.Leviticus 25:2-55
Released from DebtChristian AgeLeviticus 25:2-55
Results of Jubilee YearT. Guthrie, D. D.Leviticus 25:2-55
Sojourners with GodHomilistLeviticus 25:2-55
The Hebrew System of Land TenureR. Reid.Leviticus 25:2-55
The Joyful SoundC. S. Robinson, D. D.Leviticus 25:2-55
The JubileeHomilistLeviticus 25:2-55
The JubileeHomilistLeviticus 25:2-55
The Jubilee a Type of the GospelWm. Sleigh.Leviticus 25:2-55
The Jubilee Year: its Fourfold SignificanceW. H. Jellie.Leviticus 25:2-55
The Oppressor Rebuked and the Oppression RemovedC. F. S. Money, M. A.Leviticus 25:2-55
The Purpose of the Sabbatical YearM. M. Kalisch, Ph. D.Leviticus 25:2-55
The Resemblance Between the Year of Jubilee and the GospelT. B. Baker.Leviticus 25:2-55
The Sabbath of the FieldsH. Macmillan, D. D.Leviticus 25:2-55
The Sabbatic Year and JubileeJ. A. Seiss, D. D.Leviticus 25:2-55
The Sinner's Chains are Self ForgedPreacher's Lantern.Leviticus 25:2-55
The Year of JubileeA. G. Brown.Leviticus 25:2-55
The Year of JubileeA. H. Currier.Leviticus 25:2-55
The Year of JubileeWalter Roberts, M. A.Leviticus 25:2-55
The Year of JubileeD. C. Hughes, M. A.Leviticus 25:2-55
The Year of JubileeT. Binney.Leviticus 25:2-55
The Year SabbathDr. Ide.Leviticus 25:2-55
What Shall We Eat the Seventh Year?A. G. Brown.Leviticus 25:2-55
People
Israelites, Levites, Moses
Places
Canaan, Egypt, Mount Sinai
Topics
Accord, Aftergrowth, Cut, Gather, Grapes, Groweth, Grows, Growth, Harvest, Harvest's, Itself, Reap, Rest, Sabbatical, Scattered, Seed, Separated, Solemn, Spontaneous, Springeth, Uncared-for, Undressed, Untended, Untrimmed, Vine, Vines
Dictionary of Bible Themes
Leviticus 25:1-5

     4534   vine
     8270   holiness, set apart

Leviticus 25:1-7

     4458   grape
     8472   respect, for environment

Leviticus 25:1-13

     4208   land, divine responsibility
     4978   year

Leviticus 25:2-5

     5338   holiday

Leviticus 25:3-5

     4510   sowing and reaping

Leviticus 25:4-5

     4464   harvest

Leviticus 25:5-6

     5448   poverty, attitudes to

Library
Sojourners with God
'The land shall not be sold for ever: for the land is Mine; for ye are strangers and sojourners with Me.' --LEV. xxv. 23. The singular institution of the Jubilee year had more than one purpose. As a social and economical arrangement it tended to prevent the extremes of wealth and poverty. Every fiftieth year the land was to revert to its original owners, the lineal descendants of those who had 'come in with the conqueror,' Joshua. Debts were to be remitted, slaves emancipated, and so the mountains
Alexander Maclaren—Expositions of Holy Scripture

God's Slaves
'For they are My servants, which I brought forth out of the land of Egypt; they shall not be sold as bondmen.' --LEV. xxv. 42. This is the basis of the Mosaic legislation as to slavery. It did not suppress but regulated that accursed system. Certainly Hebrew slavery was a very different thing from that of other nations. In the first place, no Jew was to be a slave. To that broad principle there were exceptions, such as the case of the man who voluntarily gave himself up to his creditor. But even
Alexander Maclaren—Expositions of Holy Scripture

The Kinsman Redeemer
'After that he is sold he may be redeemed again; one of his brethren may redeem him.'--LEV. xxv. 48. There are several of the institutions and precepts of the Mosaic legislation which, though not prophetic, nor typical, have yet remarkable correspondences with lofty Christian truth. They may be used as symbols, if only we remember that we are diverting them from their original purpose. How singularly these words lend themselves to the statement of the very central truths of Christianity--a slavery
Alexander Maclaren—Expositions of Holy Scripture

Boniface viii Ad 1294-1303.
PART I In Celestine's place was chosen Benedict Gaetani, who, although even older than the worn-out and doting late pope, was still full of strength, both in body and in mind. Benedict (who took the name of Boniface VIII) is said to have been very learned, especially in matters at law; but his pride and ambition led him into attempts which ended in his own ruin, and did serious harm to the papacy. In the year 1300 Boniface set on foot what was called the Jubilee. You will remember the Jubilee which
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

The Kinsman-Redeemer
'Their Redeemer is strong; the Lord of Hosts is His name: He shall thoroughly plead their cause.'--JER. l. 34. Among the remarkable provisions of the Mosaic law there were some very peculiar ones affecting the next-of-kin. The nearest living blood relation to a man had certain obligations and offices to discharge, under certain contingencies, in respect of which he received a special name; which is sometimes translated in the Old Testament 'Redeemer,' and sometimes 'Avenger' of blood. What the etymological
Alexander Maclaren—Expositions of Holy Scripture

The Day of Atonement
Now, I shall invite your attention to the ceremonies of this solemn day, taking the different parts in detail. First, we shall consider the person who made the atonement; secondly, the sacrifice whereby the atonement was typically made; thirdly, the effects of the atonement; and fourthly, our behaviour on the recollection of the atonement, as well set forth by the conduct prescribed to the Israelites on that day. I. First, THE PERSON WHO WAS TO MAKE THE ATONEMENT. And at the outset, we remark that
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

Appeal to the Christian Women of the South
BY A.E. GRIMKE. "Then Mordecai commanded to answer Esther, Think not within thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place: but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this. And Esther bade them return Mordecai this answer:--and so will I go in unto the king,
Angelina Emily Grimke—An Appeal to the Christian Women of the South

Sin and Forgiveness Between Brethren.
(Autumn, a.d. 29.) ^A Matt. XVIII. 15-35. ^a 15 And if thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. [Having warned against giving offense, Jesus now shows how to act when offense is received. The fault is to be pointed out to the offender, but for the purpose of gaining him--not from a desire to humiliate him. The offended is to seek the offender, and the offender is likewise to seek the offended (Matt. xv. 23, 24),
J. W. McGarvey—The Four-Fold Gospel

Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply
Alfred Edersheim—Sketches of Jewish Social Life

"And the Redeemer Shall Come unto Zion, and unto them that Turn,"
Isaiah lix. 20.--"And the Redeemer shall come unto Zion, and unto them that turn," &c. Doctrines, as things, have their seasons and times. Every thing is beautiful in its season. So there is no word of truth, but it hath a season and time in which it is beautiful. And indeed that is a great part of wisdom, to bring forth everything in its season, to discern when and where, and to whom it is pertinent and edifying, to speak such and such truths. But there is one doctrine that is never out of season,
Hugh Binning—The Works of the Rev. Hugh Binning

The Eighth Commandment
Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes
Thomas Watson—The Ten Commandments

Baptism
Go ye, therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them,' &c. Matt 28: 19. I. The way whereby Christ communicates to us the benefits of redemptions, is, in the use of the sacraments. What are the sacraments in general? They are visible signs of invisible grace. Is not the word of God sufficient to salvation? What need then is there of sacraments? We must not be wise above what is written. It is God's will that his church
Thomas Watson—The Ten Commandments

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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