Leviticus 25:2-7 - Exposition

The sabbath of the seventh year could only be observed when ye come into the land which I give you. The habit of making no distraction in the seventh year during the whole of the life in the wilderness may have led to the neglect of the law after the settlement in Canaan. Another excuse for the neglect may have been a difficulty which would have presented itself of fixing the date from which to count up to the seventh year, as different parts of the land were conquered at different times. According to the law, from New Year's Day of the seventh year to the following New Year's Day, there was to be neither sowing nor pruning, reaping or gathering. The expression, Neither shalt thou gather the grapes of thy vine undressed, would be more literally rendered, the grapes of thy Nazarite vine, the vine with its unpruned tendrils, being likened to the Nazarite with his unshorn locks. As to sowing and reaping, an exception was made with respect to the barley sown and reaped for the Passover sheaf, and the wheat sown and reaped for the Pentecost loaves. The spontaneous fruits of the earth, and they were very large in the rich fields of the valleys and plains, were to be the property of all alike, whether the owners of the land or not, "that the poor of thy people might eat" ( Exodus 23:11 ). And what was left by man was to be food for the cattle and beasts of the field. The cessation of agricultural labours must have served, and may have been intended to serve, as an encouragement to mercantile pursuits, as well as to the study of the Divine Law ( Deuteronomy 31:10-13 ). The Feast of Tabernacles of the seventh year was specially appointed by Moses as a day for reading the Law to the assembled people ( Deuteronomy 31:10-13 ). And the Mishna appoints the following passages of Deuteronomy to be read on that day:— Deuteronomy 1:1-6 ; Deuteronomy 6:4-8 ; Deuteronomy 11:13-22 ; Deuteronomy 14:22 ; Deuteronomy 15:23 ; Deuteronomy 17:14 ; Deuteronomy 26:12-19 ; Deuteronomy 27:1-26 , Deuteronomy 28:1-68 . ('Mish. Sotah.,' 7.8). The other ordinance connected with the sabbatical year, the release of debts to the poor ( Deuteronomy 15:1-6 ), was, like the fifth commandment, made of none effect by rabbinical traditions—notably by one which required a debtor, when his creditor said, "I remit," to insist that nevertheless he should accept payment. The moral purpose of the sabbath of the seventh year is well drawn out by Keil:—"In the sabbatical year the land which the Lord had given his people was to observe a period of holy rest and refreshment to its Lord and God, just as the congregation did on the sabbath day; and the hand of man was to be withheld from the fields and fruit gardens from working them that they might yield their produce for his use. The earth was to be sacred from the hand of man, exhausting its power for earthly purposes as his own property, and to enjoy the holy rest with which God had blessed the earth and all its productions after the Creation. From this, Israel, as the nation of God, was to learn, on the one hand, that although the .earth was created for man, it was not merely created for him to draw out its power for his own use, but also to be holy to the Lord and participate in the blessed rest; and on the other hand, that the great purpose for which the congregation of the Lord existed did not consist in the uninterrupted tilling of the earth, connected with bitter labour in the sweat of the brow ( Genesis 3:17 , Genesis 3:19 ), but in tile peaceful enjoyment of the fruits of the earth, which the Lord their God had given them and would give them still, without the labour of their hands, if they strove to keep his covenant and satisfy themselves with his grace."