Leviticus 25:4
But in the seventh year there shall be a Sabbath of complete rest for the land--a Sabbath to the LORD. You are not to sow your field or prune your vineyard.
But in the seventh year
The phrase "seventh year" refers to the sabbatical year, known in Hebrew as "Shmita." This concept is deeply rooted in the creation narrative, where God rested on the seventh day. The number seven in Hebrew culture symbolizes completion and perfection. The sabbatical year is a time of renewal and trust in God's provision, reflecting the divine order established at creation.

there shall be a Sabbath of complete rest
The term "Sabbath" comes from the Hebrew word "Shabbat," meaning to cease or rest. This rest is not merely physical but spiritual, emphasizing a cessation from labor to focus on God. The "complete rest" for the land signifies a holistic pause, allowing the earth to rejuvenate. It is a reminder of God's sovereignty over creation and His provision for His people.

for the land
The land, or "ha'aretz" in Hebrew, is a significant theme throughout the Bible. It represents God's promise and blessing to His people. The command to let the land rest acknowledges that the earth belongs to God, and humans are stewards of His creation. This stewardship requires obedience and trust in God's provision, even when it means refraining from agricultural activity.

a Sabbath to the LORD
This phrase underscores that the Sabbath year is dedicated to the LORD, or "Yahweh." It is an act of worship and obedience, recognizing God's ultimate authority. The land's rest is not just for ecological benefit but is a spiritual act of devotion, acknowledging God's role as Creator and Sustainer.

You are not to sow your field
The prohibition against sowing fields during the sabbatical year is a test of faith. It challenges the Israelites to rely on God's provision rather than their own efforts. This commandment teaches dependence on God and His faithfulness to provide, even when human logic might suggest otherwise.

or prune your vineyard
Pruning, a common agricultural practice to ensure healthy growth and fruit production, is also forbidden during the sabbatical year. This restriction emphasizes the principle of rest and trust. By not pruning, the Israelites demonstrate their reliance on God to sustain the land and provide for their needs, reinforcing the spiritual discipline of surrender and faith.

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

2. Israelites
The people to whom the laws were given, who were to observe the Sabbath year as part of their covenant with God.

3. The Promised Land
The land of Canaan, which the Israelites were to enter and where they were to observe the Sabbath year.

4. Sabbath Year (Shemitah)
A year of rest for the land, occurring every seventh year, during which the Israelites were commanded not to sow or prune.

5. The LORD (Yahweh)
The covenant God of Israel, who commanded the observance of the Sabbath year as a sign of trust and obedience.
Teaching Points
Trust in God's Provision
The Sabbath year required the Israelites to trust God for their sustenance, teaching us to rely on God's provision rather than our own efforts.

Stewardship of Creation
Allowing the land to rest reflects God's care for creation and calls us to responsible stewardship of the environment.

Rhythms of Rest and Renewal
The principle of rest is vital for spiritual and physical renewal, reminding us to incorporate regular times of rest in our lives.

Obedience and Faithfulness
Observing the Sabbath year was an act of obedience, demonstrating faithfulness to God's commands and His covenant promises.

Social Justice and Compassion
The Sabbath year provided for the poor and marginalized, encouraging us to consider how we can support those in need in our communities.
Bible Study Questions
1. How does the concept of the Sabbath year challenge our modern understanding of work and productivity?

2. In what ways can we practice trust in God's provision in our daily lives, especially during times of uncertainty?

3. How can the principle of letting the land rest inform our approach to environmental stewardship today?

4. What are some practical ways we can incorporate rhythms of rest and renewal into our busy schedules?

5. How can the themes of social justice and compassion found in the Sabbath year be applied to our interactions with those in need around us?
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 of rest and holiness.

Exodus 23:10-11
Earlier instructions about letting the land rest, emphasizing care for the poor and the animals.

Deuteronomy 15:1-2
The release of debts during the Sabbath year, highlighting themes of mercy and provision.

Hebrews 4:9-10
The spiritual rest that believers enter through faith in Christ, paralleling the physical rest of the Sabbath.
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
Cut, During, Field, Fields, Prune, Rest, Sabbath, Seed, Seventh, Solemn, Sow, Vines, Vineyard, Vineyards
Dictionary of Bible Themes
Leviticus 25:4

     7431   sabbatical year

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

Leviticus 25:3-4

     4406   agriculture
     4538   vineyard

Leviticus 25:3-5

     4510   sowing and reaping

Leviticus 25:4-5

     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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