Leviticus 25:2
"Speak to the Israelites and say to them: When you enter the land that I am giving you, the land itself must observe a Sabbath to the LORD.
Speak to the Israelites
This phrase indicates a direct command from God to Moses, emphasizing the importance of communication between God and His chosen people, the Israelites. The Hebrew word for "speak" is "דַּבֵּר" (daber), which implies not just casual conversation but a formal declaration. This highlights the authoritative nature of God's instructions and the responsibility of Moses as a mediator. The Israelites, descendants of Jacob, are reminded of their unique covenant relationship with God, which sets them apart from other nations.

and say
The repetition of the command to "say" underscores the importance of the message. The Hebrew word "אָמַר" (amar) is used here, which often conveys the idea of making something known or declaring. This reinforces the idea that what follows is not merely advice but a divine mandate that requires attention and obedience.

When you enter the land
This phrase points to a future event, the entry into the Promised Land, Canaan. The Hebrew word for "enter" is "בּוֹא" (bo), which signifies coming into a place of rest and fulfillment of God's promises. Historically, this entry marks a significant transition from a nomadic lifestyle to a settled agricultural society. It is a reminder of God's faithfulness in delivering His people and fulfilling His covenant promises.

I am giving you
The phrase emphasizes God's sovereignty and grace. The Hebrew verb "נָתַן" (natan) means "to give," indicating that the land is a gift from God, not something earned by the Israelites. This underscores the concept of divine grace, where God provides for His people out of His love and faithfulness, not because of their merit.

the land itself
This highlights the physical land of Canaan, which holds theological significance as the inheritance promised to Abraham and his descendants. The Hebrew word "אֶרֶץ" (eretz) is used, which can mean land, earth, or territory. The land is not just a backdrop for the Israelites' lives but a central element in God's redemptive plan, symbolizing His provision and blessing.

must observe a Sabbath
The command for the land to observe a Sabbath introduces the concept of the sabbatical year, a year of rest for the land every seventh year. The Hebrew word "שַׁבָּת" (shabbat) means "rest" or "cessation." This practice reflects God's creation pattern and His provision, teaching the Israelites to trust in Him for sustenance. It also serves as a reminder of the need for rest and renewal, both physically and spiritually.

to the LORD
This phrase indicates that the Sabbath rest is dedicated to God, acknowledging His lordship over the land and the people. The Hebrew name for God here is "יְהוָה" (YHWH), the covenant name of God, emphasizing His eternal and unchanging nature. Observing the Sabbath to the LORD is an act of worship and obedience, recognizing His authority and provision. It serves as a reminder of the Israelites' dependence on God and their role as stewards of His creation.

Persons / Places / Events
1. The LORD (Yahweh)
The covenant God of Israel, who commands the observance of the Sabbath for the land.

2. Moses
The leader of the Israelites, through whom God delivers His laws and commandments.

3. The Israelites
The chosen people of God, who are to obey His commandments, including the observance of the land's Sabbath.

4. The Promised Land (Canaan)
The land given by God to the Israelites, where they are to practice the Sabbath rest for the land.

5. Sabbath Year
A year of rest for the land, occurring every seventh year, as commanded by God.
Teaching Points
Divine Ownership and Stewardship
Recognize that the land belongs to God, and we are stewards of His creation. This principle extends to all resources and blessings we receive.

Rest and Renewal
Embrace the importance of rest, not only for the land but also in our personal lives. Regular rest is essential for spiritual, physical, and emotional renewal.

Obedience to God's Commands
Understand the significance of obeying God's commands, even when they challenge our understanding or economic practices. Trust in God's provision and timing.

Faith and Dependence on God
The Sabbath year required faith in God's provision. Similarly, we are called to trust God in times of uncertainty and rely on His faithfulness.

Social Justice and Community Care
The Sabbath year also provided for the poor and marginalized, reminding us of our responsibility to care for others and promote justice in our communities.
Bible Study Questions
1. How does the concept of the land's Sabbath challenge our modern understanding of productivity and rest?

2. In what ways can we practice stewardship of the resources God has entrusted to us, reflecting the principles found in Leviticus 25:2?

3. How does the Sabbath year demonstrate God's concern for social justice, and how can we apply this in our communities today?

4. What are some practical ways we can incorporate regular rest and renewal into our lives, following the example of the Sabbath?

5. How does the principle of the Sabbath year deepen our understanding of faith and dependence on God's provision, especially in times of uncertainty?
Connections to Other Scriptures
Genesis 2:2-3
The concept of Sabbath rest originates from God's rest on the seventh day of creation, establishing a pattern for rest and holiness.

Exodus 20:8-11
The Ten Commandments include the Sabbath day, emphasizing rest and dedication to God, paralleling the land's Sabbath.

Deuteronomy 15:1-2
The release of debts every seventh year aligns with the Sabbath year, highlighting themes of rest and renewal.

2 Chronicles 36:21
The land's Sabbath is mentioned in the context of the Babylonian exile, showing the consequences of neglecting God's command.

Hebrews 4:9-10
The Sabbath rest is a foreshadowing of the ultimate rest found in Christ, connecting the Old Testament practice to New Testament fulfillment.
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
Celebrate, Enter, Giving, Hast, Israelites, Itself, Kept, Observe, Sabbath, Sons, Speak
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 25:2-4

     1653   numbers, 6-10

Leviticus 25:2-5

     5338   holiday
     8243   ethics, social

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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