Leviticus 25:11
The fiftieth year will be a Jubilee for you; you are not to sow the land or reap its aftergrowth or harvest the untended vines.
The fiftieth year
The term "fiftieth year" refers to the culmination of a cycle of seven sabbatical years, each lasting seven years, making a total of 49 years. The fiftieth year, therefore, is the Jubilee year, a time of liberation and restoration. In Hebrew, the word for "fifty" is "חֲמִשִּׁים" (chamishim), which signifies a period of completion and renewal. This concept is deeply rooted in the idea of divine order and rest, reflecting God's sovereignty over time and His provision for His people.

shall be a jubilee
The word "jubilee" comes from the Hebrew "יֹבֵל" (yovel), which means "ram's horn" or "trumpet." The Jubilee year was announced with the sounding of a ram's horn on the Day of Atonement, signifying freedom and the return of property. This year was a time of great joy and celebration, as it symbolized God's mercy and the restoration of His people. The Jubilee serves as a powerful reminder of the ultimate redemption and freedom found in Christ, who is our Jubilee.

for you
The phrase "for you" emphasizes the personal and communal nature of the Jubilee. It was a gift from God to the Israelites, intended to benefit the entire community. This highlights the importance of obedience to God's commands and the blessings that follow. The Jubilee was not just a legal requirement but a divine provision for the well-being of His people, ensuring social justice and economic balance.

you are not to sow
The command "you are not to sow" indicates a cessation of agricultural activity during the Jubilee year. In Hebrew, "תִּזְרָע" (tizra) means "to sow" or "to plant." This instruction required the Israelites to trust in God's provision, as they were to refrain from planting crops. It was a test of faith, teaching reliance on God's sustenance and reminding them that the land ultimately belonged to Him.

or reap what grows by itself
The phrase "or reap what grows by itself" refers to the natural produce that would grow without human intervention. In Hebrew, "תִּקְצֹר" (tiktsor) means "to reap" or "to harvest." This command prohibited the Israelites from harvesting volunteer crops, emphasizing the principle of rest and trust in God's provision. It also ensured that the land could recover and rejuvenate, promoting sustainable agricultural practices.

or harvest the untended vines
The instruction "or harvest the untended vines" further underscores the theme of rest and reliance on God. In Hebrew, "תִּבְצֹר" (tivtsor) means "to harvest" or "to gather." The untended vines, or "נְזִירֶיהָ" (nezirah), were not to be pruned or harvested, symbolizing a relinquishment of control and a focus on spiritual renewal. This practice pointed to the ultimate rest and restoration found in Christ, who invites us to abide in Him and bear fruit through His Spirit.

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

2. Israelites
The chosen people of God to whom the laws of Leviticus were given, including the observance of the Jubilee.

3. Mount Sinai
The place where God gave Moses the laws, including those concerning the Sabbath and Jubilee years.

4. Jubilee Year
A special year of rest and restoration occurring every 50th year, where the land was to lie fallow, and debts were forgiven.

5. Sabbath Year
Every seventh year, the land was to rest, which is a precursor to the Jubilee Year.
Teaching Points
Understanding Jubilee as Rest and Restoration
The Jubilee Year is a profound reminder of God's provision and sovereignty. It teaches us to trust in God's provision and to rest in His promises.

Spiritual Significance of Jubilee
The Jubilee Year foreshadows the ultimate rest and freedom found in Christ. As believers, we are called to live in the freedom and rest that Jesus provides.

Practical Implications of Jubilee Principles
The principles of the Jubilee encourage us to practice forgiveness, release from debts, and care for the poor and marginalized in our communities.

Trusting God's Provision
Just as the Israelites were to trust God for provision during the Jubilee, we are called to trust God in our lives, especially in times of uncertainty.

Living Out Jubilee Today
While the literal observance of the Jubilee is not practiced today, its principles can guide us in promoting justice, mercy, and compassion in our daily lives.
Bible Study Questions
1. How does the concept of the Jubilee Year challenge our modern understanding of ownership and wealth?

2. In what ways can the principles of the Jubilee Year be applied to our personal lives and communities today?

3. How does the Jubilee Year point to the work and mission of Jesus Christ as described in the New Testament?

4. What are some practical ways we can demonstrate trust in God's provision, similar to the Israelites during the Jubilee Year?

5. How can the themes of rest and restoration in the Jubilee Year influence our approach to work and relationships?
Connections to Other Scriptures
Leviticus 25:8-10
Provides the context for the Jubilee Year, explaining its purpose and how it is to be observed.

Isaiah 61:1-2
References the concept of the Jubilee in the prophecy of the coming Messiah, who will proclaim liberty and the year of the Lord's favor.

Luke 4:18-19
Jesus reads from Isaiah, declaring the fulfillment of the Jubilee principles in His ministry.

Hebrews 4:9-10
Discusses the spiritual rest that believers enter, which can be seen as a fulfillment of the Sabbath and Jubilee rest.
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
The JubileeJ.A. Macdonald Leviticus 25:8-17
The Year of JubileeR.A. Redford Leviticus 25:8-34
The JubileeR.M. Edgar Leviticus 25:8-55
Year of JubileeW. Clarkson Leviticus 25:8-55
Year of Jubilee: Ii. the World's RedemptionW. Clarkson Leviticus 25:8-55
Year of Jubilee: Iii. the Blessed KingdomW. Clarkson Leviticus 25:8-55
People
Israelites, Levites, Moses
Places
Canaan, Egypt, Mount Sinai
Topics
Aftergrowth, Cut, Fiftieth, Fruit, Gather, Grapes, Groweth, Grows, Growth, Harvest, Itself, Jubilee, Planted, Reap, Seed, Separated, Sow, Spontaneous, Uncared-for, Undressed, Untended, Untrimmed, Vine, Vines
Dictionary of Bible Themes
Leviticus 25:11

     4510   sowing and reaping

Leviticus 25:1-13

     4208   land, divine responsibility
     4978   year

Leviticus 25:8-12

     4534   vine
     7431   sabbatical year
     8270   holiness, set apart

Leviticus 25:8-13

     7482   Year of Jubilee

Leviticus 25:10-11

     1654   numbers, 11-99

Leviticus 25:11-12

     4464   harvest

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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