Leviticus 25:7
and for your livestock and the wild animals in your land. All its growth may serve as food.
Sermons
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














Leviticus 25:1-7
cf. Deuteronomy 31:10-13. We have here a ceremonial appendix to the fourth commandment. The land must have its sabbath as well as man, and so every seventh year was to be fallow year for the ground. The necessity of giving land rest is recognized still in agriculture. Continual cropping impoverishes a soil, and reduces it eventually to barrenness. This was one of the grave charges made by political economists against the slavery of North America, that, in consequence of the inefficiency of slave labour, the land was subjected to a monotonous process of cropping, and in consequence killed. The finest virgin soil was being reduced to wilderness, for the land was allowed neither variety nor rest. This arrangement in Israel, therefore, was economically most wise. But "the sabbath of the fields" had a wider basis than this mere natural one. It was attended by most important religious results.

I. THE FALLOW YEAR PROCLAIMED THAT THE LAND BELONGED TO THE LORD. For if the fourth commandment really implies that the people, called from their own work to do God's work on God's day, belong to him, and so are under obligation to obey this call, in the very same way the claim that the land should rest proclaims that the land is his. What was thus claimed in Canaan is only part of a still wider claim; for "the earth is the Lord's, and the fullness thereof; the world, and they that dwell therein. For he hath founded it upon the seas, and established it upon the floods" (Psalm 24:1, 2). The demand for "a sabbath of rest unto the land" is for "a sabbath for the Lord." He thus stamps the land as his, and had we the clear vision, we might see the "sign manual" of the Lord upon all the world.

II. THE FALLOW YEAR CHANGED AGRICULTURAL INTO PASTORAL LIFE. The people of necessity gave greater attention to the rearing and the tending of cattle. It is evident from verse 7 that the care of the cattle and of the beasts of the field was specially contemplated by the arrangement. National life would become in consequence more idyllic. A wholesome change would thus be introduced every seventh year, and the people would morally be improved. The population would become more and more humane, and the whole country profit thereby. Now, in pastoral countries there is of necessity more time for pensive meditation and thought. Pastoral life is in the interests of reflection. It is a providential aid thereto. Hence we see in the sabbatic year the condition supplied for greater thoughtfulness and reflection. If we compare the blank intellectual condition of agricultural labourers, ground down by ceaseless toil, with the thoughtful, poetic mood often met with among shepherds, we can have no difficulty in recognizing the great moral importance of a pastoral year.

III. THE FALLOW YEAR WAS A FINE EXERCISE FOR THE NATIONAL FAITH, For men would naturally ask, "What shall we eat the seventh year?" (verse 20). And to this the Lord made answer, "Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years" (verse 21). For a nation to prepare for this fallow year required great faith in God. The sixth year was a year of "great expectations;" they looked to God to provide for the coming year of rest, and thus were drawn up to an exercise of faith and hope of the most profitable description. Amid our multiplied methods of livelihood we are in danger of losing sight of the Divine hand altogether, and of living a low life of sight. And yet, by periodic returns of hard times and- difficulties, the Lord is still calling on us for faith in him, to enable us to serve him. He still desires us to exercise this faith in him, that none of us shall ever suffer real loss in seeking to serve him. "So those who abstain from their labours upon the sabbath," says an old writer in this connection, "it shall never impoverish them, for the blessing of God upon the week-days shall supply all their wants; so the Lord promised, when they shall go up to Jerusalem to serve him at their feasts, that he would keep their land from the incursion of their enemies (Exodus 34:24). We see also (Joshua 5:1, 2), when they were circumcised, the Lord struck such a fear and terror into the hearts of the Canaanites, that they durst not touch them, as Simeon and Levi killed the Shechemites when they were newly circumcised. Never man yet got hurt in the service of God; he shall still find the Lord's protecting hand and blessing in his service."

IV. THE FALLOW YEAR BROUGHT INTO PROMINENCE THE GREAT TRUTH ABOUT THE BROTHERHOOD OF MAN. Although the land was to lie fallow, it gave much in the way of spontaneous growth. This became public and common property, so that servant, and maid, and hired servant, and stranger, as well as the rightful owner, "had all things common." In fact, there was, to adopt the modern phraseology, a "commune" established in Canaan so far as the produce of the sabbatic year was concerned. Was this not a recognition of the brotherhood of man, and of the obligation to make some provision for poorer brethren? It was thus the year of charity, when all alike sat at the table of the Divine bounty, and realized thereat their common relation. It was a similar outcome of the religious spirit which occurred at Pentecost. Then "the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common" (Acts 4:32). And although the Christian commune did not work well, but broke down speedily, it showed the true tendency of inspired men. The obligation under which they live to do their best for all about them, especially for those of the household of faith, is cheerfully and gladly recognized. And possibly, in the perfect world and sabbath of the spirit, this community of goods will be found workable, the selfish elements which now cause friction having entirely disappeared.

V. THE FALLOW YEAR AFFORDED SPECIAL FACILITIES FOR PROMOTING NATIONAL EDUCATION. It is evident from Deuteronomy 31:10-13 that the sabbatic year was to be a season of special study of the Law. The Feast of Tabernacles with which it began was to be devoted to the public reading of it. Not only the adults, male and female, but also the children, were to be instructed in it. So that the national desire might very properly find its expression in the words of the Psalm (Psalms 119:19), which celebrates the Divine Law, "I am a stranger in the earth: hide not thy commandments from me." A pilgrim people in extemporized tents applied themselves in the sabbatic year to the study of God's commandments. Thus national education was promoted, and this education was of such a character that "the revival of religion" must have resulted if the sabbatic years had been faithfully kept. It would seem from such a passage as Jeremiah 34:14, however, that Israel was not careful about the sabbatic year, and the result was judgment without mercy (Jeremiah 34:17-22). The institution was most valuable, morally and spiritually, but it was disregarded by an apostatizing people, who came in consequence into an inheritance of judgment rather than of blessing. - R.M.E.

If thy brother... be sold unto thee.

I. TEXTS RELATING TO SLAVES.

1. Called bondmen (Genesis 43:18; Genesis 44:9).

2. By birth (Genesis 14:14; Psalm 116:16; Jeremiah 2:14).

3. By purchase (Genesis 17:27; Genesis 37:36).

4. Sometimes captives taken in war (Deuteronomy 20:14; 2 Kings 5:2).

5. Strangers, under certain restrictions (ver. 45).

6. Foreigners, might be purchased (ver. 44).

7. Debtors, liable to be sold (2 Kings 4:1; Nehemiah 5:4, 5; Matthew 18:25).

8. Thieves were sold (Exodus 22:3).

9. Israelites to be kindly treated (vers. 39, 40, 46), and to be liberated after six years (Exodus 21:2; Deuteronomy 15:12); or if they refused to be free, then (Exodus 21:5, 6; Deuteronomy 15:16, 17), when sold to foreigners might be redeemed (vers. 47-55), or be free at the jubilee (vers. 10, 40, 41, 54), but could not demand wife and child procured during bondage (Exodus 21:3, 4); were to be furnished liberally on regaining liberty (Deuteronomy 15:13, 14).

10. Foreign slaves to rest on Sabbath (Exodus 20:10), to share in national rejoicing (Deuteronomy 12:18; Deuteronomy 16:11, 14).

11. If ill-treated by masters, to be set free (Exodus 21:26, 27).

12. Laws respecting killing slaves (Exodus 21:20, 21).

13. If they ran away, not to be delivered up (Deuteronomy 23:15).

14. Sometimes rose to rank (Ecclesiastes 10:7), and might intermarry with master's family (1 Chronicles 2:34, 35).

15. Kidnapping condemned (Exodus 21:16; Deuteronomy 24:7; 1 Timothy 1:10).

II. NOTE ON THE ABOVE TEXTS. Consider —

1. The nature of slavery as practised by the heathen world (the treatment of Israelites by Egyptians).

2. The restraint laid upon these Israelites in their conduct to foreign bondsmen. But for these laws how might these people — who had been slaves of foreigners themselves — have treated foreigners when in their turn they became masters?

3. The relation of Israelitish slaves to Israelitish masters, with their privileges (social and religious), and certain freedom.

4. The causes for which alone they might become slaves.

5. Especially consider that while these laws ameliorated the condition Of slavery as it then existed — eliminating the elements of cruelty, &c., leaving, in fact, nothing of bondage but the name — they paved the way, by the training of justice and mercy, for the total extinction of slavery.

6. Christianity in spirit, precept, and practice against slavery.(1) Asserts that there is no bond or free, but that all are one in Christ.(2) Teaches the fraternity of the race. "God hath made of one blood," &c. "All we are brethren."(3) Strikingly illustrates this by the case of a runaway slave — Onesimus — whom Paul sent back to his master, whom in some way he had wronged, not as a slave, but as a brother beloved (Philemon). Learn:

1. No warrant for modern slavery in the Word of God (Isaiah 58:6).

2. Spiritual slavery the worst form (2 Timothy 2:26).

3. This may be the state of men who are politically free (John 8:34; 2 Peter 2:19).

4. Jesus the great Emancipator (John 8:32-36; Romans 6:18-22; Galatians 5:1; 1 Peter 2:16).

(J. C. Gray.).

People
Israelites, Levites, Moses
Places
Canaan, Egypt, Mount Sinai
Topics
Animals, Beast, Beasts, Cattle, Crops, Eat, Eaten, Increase, Livestock, Meat, Natural, Produce, Produces, Thereof, Whatever, Wild, Yield
Outline
1. the Sabbath of the seventh year
8. The jubilee in the fiftieth year
14. Of oppression
18. A blessing of obedience
23. The redemption of land
29. Of houses
35. Compassion to the poor
39. The usage of bondmen
47. The redemption of servants

Dictionary of Bible Themes
Leviticus 25:1-7

     4458   grape
     8472   respect, for environment

Leviticus 25:1-13

     4208   land, divine responsibility
     4978   year

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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