Leviticus 25:7
and for your livestock and the wild animals in your land. All its growth may serve as food.
and for your livestock
The Hebrew word for "livestock" is "בְּהֵמָה" (behemah), which generally refers to domesticated animals. In the context of Leviticus 25, this phrase emphasizes God's provision not only for humans but also for the animals that serve them. The Sabbatical year, or Shemitah, is a time when the land rests, and yet God ensures that there is enough growth to sustain both people and their animals. This reflects the biblical principle of stewardship, where humans are called to care for all of God's creation, including the animals that are part of their livelihood.

and the wild animals in your land
The phrase "wild animals" translates from the Hebrew "חַיָּה" (chayyah), indicating non-domesticated creatures. This inclusion highlights God's comprehensive care for all life, not just human interests. The land's rest during the Sabbatical year serves as a reminder that the earth and its fullness belong to the Lord (Psalm 24:1). It underscores the interconnectedness of all creation and God's provision for every living thing, reinforcing the idea that humans are part of a larger ecosystem that God sustains.

All its growth may serve as food
The term "growth" comes from the Hebrew "תְּבוּאָה" (tevuah), meaning produce or yield. During the Sabbatical year, the land is not to be sown or harvested in the usual manner, yet it will still produce enough to serve as food. This miraculous provision is a testament to God's sovereignty and faithfulness. It teaches reliance on God's provision rather than human effort alone. The phrase "may serve as food" indicates that the produce of the land is freely available to all, symbolizing God's generosity and the principle of sharing resources within the community. This provision is a foretaste of the ultimate rest and provision found in Christ, who is our Sabbath rest (Hebrews 4:9-10).

Persons / Places / Events
1. Moses
The author of Leviticus, who received the laws from God on Mount Sinai.

2. Israelites
The primary audience of the Levitical laws, who were to observe these commandments as part of their covenant with God.

3. Mount Sinai
The place where God delivered the laws to Moses, including the instructions found in Leviticus.

4. Sabbath Year
The event described in Leviticus 25, where the land was to rest every seventh year, and its produce was to be shared with all.

5. Promised Land
The land of Canaan, which the Israelites were to enter and where they were to observe these laws.
Teaching Points
God's Provision
God provides for all His creation, ensuring that both livestock and wild animals have sustenance. This reflects His care and sovereignty over the earth.

Sabbath Rest
The Sabbath year is a reminder of the importance of rest and trust in God's provision. It teaches us to rely on God rather than our own efforts.

Stewardship of Creation
We are called to be stewards of the earth, ensuring that all creatures are cared for. This involves responsible management of resources and compassion for all living things.

Community and Sharing
The produce of the land during the Sabbath year was to be shared, promoting a sense of community and equality. This encourages us to be generous and mindful of others' needs.

Trust in God's Timing
Observing the Sabbath year required faith in God's timing and provision. It challenges us to trust God in seasons of waiting and uncertainty.
Bible Study Questions
1. How does the concept of the Sabbath year challenge our modern understanding of productivity and rest?

2. In what ways can we practice stewardship of creation in our daily lives, reflecting the principles found in Leviticus 25:7?

3. How does the provision for livestock and wild animals during the Sabbath year demonstrate God's character and care for all creation?

4. What are some practical ways we can foster a sense of community and sharing in our own contexts, inspired by the principles of the Sabbath year?

5. How can we cultivate trust in God's provision and timing, especially during times when resources seem scarce?
Connections to Other Scriptures
Genesis 1:29-30
This passage connects to the provision of food for all creatures, reflecting God's original design for creation.

Exodus 23:10-11
Similar instructions for the Sabbath year are given, emphasizing rest and provision for the poor and animals.

Deuteronomy 15:1-2
Discusses the release of debts in the Sabbath year, highlighting the theme of rest and renewal.

Psalm 104:14
Celebrates God's provision for all creatures, aligning with the theme of divine sustenance.

Matthew 6:26
Jesus speaks of God's care for the birds, reinforcing the idea of God's provision for all His creation.
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
Animals, Beast, Beasts, Cattle, Crops, Eat, Eaten, Increase, Livestock, Meat, Natural, Produce, Produces, Thereof, Whatever, Wild, Yield
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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