What is a sabbatical year?

Every seventh year was to be a sabbatical year, when the land was to be given a rest. And when seven of these sabbatical years had passed the fiftieth year was to be a jubilee, when not only no sowing was to be done but every man was to return to his inheritance. This law must have been a great test to the people.

In verse 20, it is anticipated that they would say, "What shall we eat …?" In answer to that they had to rely on God's pledged word that the sixth year should bring forth enough for three years. This being so there would be a sufficiency of supply even when they did not sow on the fiftieth year as well as the forty-ninth. The question became simply this — Would they take God at His word? It is a rather ominous fact that there is no record in the history of the people of the jubilee year being observed, though we do have a reference to a kinsman redeeming an inheritance.

The first of these has reference to the Sabbatical year (25:2), and the second to the institution of the Jubilee (8-55). As on the seventh day they were to rest from all their work, so in the seventh year the land was to have rest from cultivation by the husbandman, the term used of the one is that used of the other. It was to be a Sabbath of rest, "shabbath shabbathon." "The seventh year shall be a Sabbath of rest to the land — a Sabbath for the Lord. Thou shalt neither sow thy field nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed, for it is a year of rest to the land. And the Sabbath of the land shall be meat for you; for thee, for thy servant, and for thy maid, and for thy hired servant, and for the stranger that sojourneth with thee, and for thy cattle, and for the beasts that are in thy land, shall all the increase thereof be meat" (4-7).

One-seventh of their time God did not allow them to use for their own ends. One-seventh of the increase of the ground God did not allow the occupier to possess as his own. Jehovah had a right to do that, and strict righteousness was manifested in this law; for whilst the husbandman had full right to the produce of his tillage, God only claimed as His to dispose of the increase of the land, on which the occupier had expended no labour. The land was to keep that year a Sabbath to the Lord. The barns and the storehouses were not to be filled that year for the occupier's profit. A cessation from all agricultural operations was to take place throughout it. The Sabbath day spoke of rest. The Sabbatical year spoke of it likewise, yet not to the injury of the cultivator of the ground, for his wants as well as those of his household, would be amply provided for; but the cattle and the wild beasts, God's creatures, were to be cared for by the Creator no less than His intelligent creature — man. Of this year Jehovah had spoken, when communicating the terms of the first covenant made between Israel and Himself (Ex. 23:11). Man's wants were first thought of, but those of the beasts as well. What the poor left, the beasts of the field were to eat. The Lord preserveth man and beast (Ps. 36:6). And just as the Sabbath day's observance was not to stand in the way of that which was needful to be done in the sanctuary, and for the circumcising of those who were eight days old, so the ordinance of the Sabbatical year did not interfere with due provision for the people's need. It may have been that a year of lying fallow was good for the ground, as it is said thereby to enjoy its rest (Lev. 26:34; 2 Chron. 36:20). But this law was a test to see if cupidity, and a disregard for others, would characterise the people, which the Lord had brought out of Egypt. How they would act in reference to it Lev. 26:34-35, foretold. God well knew and forewarned them as to that which they would fail to do, announcing to the people as they rested under the shadow of Mount Sinai, but recently emancipated from Egyptian slavery, that the land should lie desolate, though not for ever, keeping its Sabbaths, whilst exile was their lot. After the captivity the returned remnant (Neh. 10:31) remembered and observed this law, and that special feature in connection with it, namely, the release to be granted to every Jewish debtor (Deut. 15:1-2, 9), or as Nehemiah expressed it, "That we should leave the seventh year, and the exaction of every debt." This year, then, was one of great importance to all, and on the feast of Tabernacles, which fell within it, the law was commanded to be read to all the people (Deut. 31:10-11). So whilst this institution tested their willingness to obey God's commands, it also provided a suitable opportunity for reminding them all of God's law, on the observance of which depended their continuance in the land. But if they should fail, as assuredly they have, and their present long exile witnesses of their failure, on what can they count if they can count on anything for happier times in the future, and the full enjoyment of Jehovah's former blessing? The principle established by the institution of the Jubilee supplies us with the answer.

Every seventh year was to be a year of rest to the land. Seven times seven years were to roll by, and then would come the Jubilee. On the Day of Atonement, in the fiftieth year, the trumpet of loud sound Shophar t'ruah, was to be heard proclaiming the Jubilee, in virtue of which the chains of the Hebrew slave in the land were broken, and the claims of any one over the portion of land which originally belonged to another was extinguished, and to be relinquished. "Ye shall hallow the fiftieth year, and proclaim liberty throughout all the land to all the inhabitants thereof; it shall be a Jubilee to you, and ye shall return every man to his possession; and ye shall return every man to his family" (25:10).

The Sabbath being the sign of God's covenant with Israel (See SABBATH), and that He purposed that they should enjoy His rest, even the land must keep its Sabbath every seventh year. God promised that the produce of the sixth year should be enough for three years, so that the land resting a full year should cause no scarcity. Ex. 23:10-11; Lev. 25:2-7. Apparently the Sabbatical years were not observed. Lev. 26:33-35. See JUBILEE.

We call attention to the words concerning the seventh year. The seventh day was the day of rest. The seventh year was to give the land rest; it was to rest and lie still. Besides this there was the jubilee year, which occurred every seven times seven years, that is, the fiftieth year was the year of jubilee, in which liberty was proclaimed. We hope to examine this more closely and learn its typical and prophetic significance when we read the book of Leviticus (chapter 25). The seventh year was especially meant for the poor. Whatever grew by itself belonged to them, and what they left the beasts of the field were to eat. What gracious provision this was! How merciful and gracious our God is!

The poor and those who have no possession were to be remembered in kindness and have a share in the blessings. Linked with this law are the laws not to force and oppress the poor, the year of release and the liberation of the slaves. The great Sabbatic year, the seventh, brought the release. See Exodus 23:10 and Leviticus 25:2-7. Here we have an enlarged exposition of the previously given law. The debtor not to be pressed then for what he owed and nothing was to be exacted from him. While the land rested all debts and obligations had also to rest. It does therefore not mean a complete remission of all debts forever. And linked with this merciful institution is the promise of blessing. Obedience to these gracious laws would bring to them great blessing. Especially interesting is verse 6. "For the LORD thy God blesseth thee, as He promised thee; and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over thee." Even today in their blindness and dispersion this promise is being fulfilled. Who does not know that the Jews are the money lenders of the nations? Kings and princes have borrowed from this wonderful people. Some day when the time of our fulness and blessing comes, this promise will be fully accomplished and Israel will reign over the nations, be the head and no longer the tail.

First, the debtor, to whom the seventh — the Sabbatic — year brought "release" as to his debt. The comparison with Ex. 23:11, where the same word as used for "release" here is applied to the land, — the letting it rest, — assures us plainly that this was not an absolute remission of all debt, but a temporary one during the time of the land-rest, which might hinder payment. This, which did not of course affect the foreigner, shows the reason of his exemption. God would have no poor among His people, although such there would always be, left to test and draw out the mercy of their brethren, who were to make them practically to cease by their care for them. (Comp. v. 4 with v. 11.) Nor need they fear to suffer by this liberty; for so they would be blessed in all they put their hand to. How tender a witness this sabbatic year to the bounty of His hand who supported all!

The other case is that of a person who through want might have been compelled to become a bondman: for him also the seventh year of his service was to bring release; nor was he to be sent empty away, but furnished liberally. They were to remember the bond-service in Egypt, and their redemption. Yet love might rather choose continued service; and we know Whose love is pictured here.

Out of compassion for the poor God required creditors to release debtors from their debts at the end of seven years. This surely reminds us of the grace of God in forgiving our great debt of sin by means of the sacrifice of His beloved Son. This was evidently a general year of release, not a release of any particular debt after seven years (v.9). some people might take advantage of this to borrow money just before the time of release, but notice verse 9. Certainly one should not borrow money unless he is in need, and then he ought to be concerned to pay off his debts as soon as he can. The release however did not apply to foreigners who borrowed from Israelites (v.3).

The Lord would greatly bless Israel in the land to the point that there would be no poor among them. If this were the case, and in spite of this debts were incurred, verses 3 and 4 indicate that the release would not apply because the debt was not on account of poverty.

The sabbath year was also marked by the liberation of a brother who had become a bondman to an Israelite; for what anomalies might not be till Messiah come and reign over them? But even during the day of evil through one man's weakness or fault, and another man's availing himself of it for his selfishness, in that land only was the sign of the good time coming, and of Him who is competent to put down all enemies. But even now Jehovah insisted on all that heeded this law, that after six years of bondage the Hebrew slave could claim liberty. "In the seventh year thou shalt let him go free from thee" (Ex. 21, Deut. 15:12); and when sent free, he was not to "go away empty." The law made nothing perfect; but it was righteous, good, and holy check on man. It was not Christ and redemption, or the Spirit and the new man; so that neo-critics, who complain of things then as not on the Christian level, only betray their illwill and ignorance.

Again, the seventh or sabbath year was Jehovah's release for the insolvent Hebrew (Deut. 15:1-15). It is beautiful and affecting, how the lawgiver was inspired to appeal to the hearts of those who had, on behalf of the poor brother that had not. But the divine mind was clear and express in this beneficent obliteration of debts in the year when His own bounty was so conspicuous to His people, spite of sad and frequent faults.

There was the further care of His wisdom, that "at the end of [every] seven years, in the solemnity of the year of release, in the feast of tabernacles, when all Israel is come to appear before Jehovah thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing" (Deut. 31:10-11). Thus admirably was it provided, unless rebellious wickedness hindered, that every Israelite, men, women, and children, ay, "and thy stranger that is within thy gates," should hear and observe to do all the words of this law.

But as unbelief led to idolatry, so even before this, to profane the sabbaths of every kind, of days and years, as we find predicted in Lev. 26:14-15, and also punished in the carrying away to Babylon for seventy years (2 Chr. 36:20-21). Alas! it is the old, old story of man's failure in every duty, and from the earliest; for what meant the setting up the calf of gold which Aaron made at the people's mandate, before the tables on which Jehovah deigned to write His law were brought down by Moses? These however are only the wretched ways of man. But days come, when all will be recovered by a poor and afflicted and repentant people under Messiah and the new covenant. Then will be fulfilled all the pledges of the sabbath year, and incomparably more, every promise and every prediction to God's glory, and to the blessing of Israel and all the nations; as the heavenly saints will enjoy still higher and richer blessings with Christ above.

This is the great restoration chapter in Leviticus. All is connected preeminently with Israel's land. The application, which has been made, that this chapter foreshadows a universal restitution of all things, including the wicked dead and Satan as well, is unscriptural. If such a restitution were true the Bible would contradict itself. The Sabbatic year could only be kept after Israel came into the land. "When ye come into the land which I give you, then shall the land keep a Sabbath unto the Lord." And Jehovah uttered these words from Mount Sinai and not from the tabernacle (Lev. 1:1). Every seventh year, the land which belongs to Jehovah, and which was not to be sold, had to enjoy complete rest. See what gracious promises Jehovah had given in connection with the Sabbatic year (25:20-22). Jehovah was the Lord of the land, the owner of the land, and Israel received the land as a gift; they were the tenants. Beautifully the Lord said: "Ye are strangers and sojourners with Me." When Israel sinned and broke the laws of Jehovah, when they did not give the land its rest, the Lord drove the people out of the land. Read here 26:32-35. "And I will bring the land into desolation and your enemies which dwelt therein shall be astonished at it. And I will scatter you among the nations, and will draw out a sword after you, and your land shall be desolate, and your cities waste. Then shall the land enjoy her Sabbaths, as long as it lieth desolate, and ye be in your enemies' land; even then shall the land rest, and enjoy her Sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your Sabbaths, when ye dwelt upon it." This prediction has been fulfilled. Israel is scattered among the nations of the earth and the land is desolate, a witness for the Word of God. Jehovah in giving the law concerning the Sabbatic year, gave to His people a picture of that coming rest, and the assurance of joy and blessing. But they failed.

THE SEVENTH YEAR SABBATH (vv. 1-7)

Here was a wonderful provision for Israel every seven years. When they came into their land, they were to plant their land for six years and reap its fruits. But the seventh year they were to do no planting, nor any pruning of their vineyards, but to allow the land to rest for the whole year (vv. 1-4).