What is the Shemitah?

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.

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).

Though doing no work on the land, they could still expect fruit or grain to grow voluntarily. If so, they were not to reap this, that is, to store it or sell it (v. 5). For the sabbath produce of the land was to be food for them and their households (v. 6). In other words, they could use it as they needed it, but were not to make money from it.

If Israel had adhered to this, they would have been greatly blessed. The six years they worked would have provided more than enough to keep them through the seventh year. All that was needed was faith to believe God. But we know how selfish our own hearts are. When for six years their crops were so abundant, selfishness would say, “Why not get the same profit from the seventh year too?” Instead of resting and giving God glory, Israel preferred their own works, and thereby lost instead of gaining. Therefore Leviticus 26:31-35 prophesies of the resulting desolation in Israel, the people scattered and the land lying desolate, during which time God would give the land its needed rest. In spite of much experience we do not easily learn that selfishness defeats its own ends.

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.

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).

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.

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.

Legislation continues through nearly the whole of Deuteronomy 15 as to how the poor amongst them were to be considered. Every seventh year was to be a year of release. The well-to-do Israelite might lend money to his poor neighbour, but anything not repaid when the seventh year arrived, was to be released and left in the hand of the poor man. We see therefore that the law demanded a spirit of gracious care for the poor among the people, though this arrangement did not apply to strangers among them. Should there be no poor, the rule would lapse, but in verse 11 they are plainly told that "the poor shall never cease out of the land." For us Christians it is equally true that there will always be found amongst us those who are "weak in the faith," who are but "babes" in Christ; and those strong in the faith must be careful lest by their "knowledge" they make "the weak brother perish, for whom Christ died" (1 Cor. 8:11). The poor and weak must be considered.

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 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.

"And the Lord spake to Moses in Mount Sinai, saying, Speak to the children of Israel, and say to them, When ye come into the land which I give you, then shall the land keep a Sabbath to the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; but in 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 grows 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 and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourns with thee, and for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat." (Ver. 1-7)

Here, then, we have the special feature of the Lord's land. He would have it to enjoy a sabbatical year, and in that year there was to be the evidence of the rich profusion with which He would bless those who held as tenants under Him. Happy, highly privileged tenantry! What an honour to hold immediately under Jehovah! No rent! No taxes! No burdens! Well might it be said, "Happy is the people that is in such a case; yea, happy is the nation whose God is Jehovah." We know, alas! that Israel failed to take full possession of that wealthy land of which Jehovah made them a present. He had given it all. He had given it forever. They took but a part, and that for a time. Still, there it is. The property is there, though the tenants are ejected for the present. "The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me." What does this mean, but that Canaan belongs specially to Jehovah, and that He will hold it through the tribes of Israel? True, "the earth is the Lord's," but that is quite another thing. It is plain that He has been pleased, for His own unsearchable purposes, to take special possession of the land of Canaan, and to submit that land to a peculiar line of treatment, to mark it off from all other lands, by calling it His own, and to distinguish it by judgements, and ordinances, and periodical solemnities, the mere contemplation of which enlightens the understanding and affects the heart. Where, throughout all the earth, do we read of a land enjoying a year of unbroken repose — a year of richest abundance? The rationalist may ask, "How can these things be?" The sceptic may doubt if they could be; but faith finds a satisfying answer from the lips of Jehovah: "And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store." (Ver. 20-22) Nature might say, "What shall we do for our sowing?" God's answer is, "I will command My blessing." God's "blessing" is better far than man's "sowing." He was not going to let them starve in His sabbatic year. They were to feed upon the fruits of His blessing, while they celebrated His year of rest — a year which pointed forward to that eternal Sabbath that remains for the people of God.