In the last two installments of this series, we discussed the views of numerous commentaries on the issue, and we saw from Scripture that the Sabbatical Year (also referred to as the Land Sabbath and the Year of Release; compare, for example, Exodus 23:10-11; Leviticus 25:1-7, 18-22), as well as the Jubilee Year (compare, for example, Leviticus 25:8-14), were laws for the nation of Israel, which were related to the Land of Canaan. The Year of Release and the Jubilee Year included also the cancellation of personal debts and the restoration of all real estate to its prior owner. Land was not to be sold forever.

We noted that these laws and regulations are of course not enforceable today, on a grand scale, as every nation today has its own laws which may quite differ in regard to cancellation of debts, transactions of real property or even the cultivation of farm land. Still, the Church of God has consistently taught that Christians should apply today certain PRINCIPLES, as much as possible.

Before we address in the final installment how this can be done, it is necessary to discuss in this installment two basically opposite viewpoints. Some, especially in the Jewish community, have come to the conclusion that the provisions regarding the Land Sabbath and the Jubilee Year are not applicable today, not even in principle. Others have concluded that the Church of God and its members today must follow and enforce these provisions, literally and in their entirety. Both extreme viewpoints are wrong.

For instance, an article posted by OUKosher.org, pertaining to the Sabbatical Year, tells us the following:

“According to tradition, it took Joshua seven years to conquer the Land of Israel, and another seven years to divide it among the various tribes and individuals. The Talmud tells us that only after these fourteen years, when the conquest of the land had been completed, was it endowed with kedushah, holiness, with respect to the observance of the various agricultural mitzvos. Thus, the fifteenth year after the entry into the Land of Israel was the first year counted for the purpose of determining the shmittah and yovel cycles. Every seventh year thereafter was to be observed as shmittah, the sabbatical year, and after seven such shmittos, the fiftieth year was to have special observances as yovel, the Jubilee year.

“Towards the end of the period of the first Temple, ten of the Twelve Tribes of Israel were exiled. The Torah states concerning the Jubilee year, ‘You shall proclaim liberty to the land and to all its inhabitants.’ The Talmud derives from this statement that the yovel laws are binding only when all the tribes are present in the Land of Israel. Accordingly, during the last years of the first Temple period, the special mitzvos of the yovel were no longer Biblically binding (mid’oraisah).

“Many years later, after the destruction of the second Temple, the rabbis of the Talmud had a dispute regarding the interpretation of the Torah passages referring to yovel. If there is neither a majority of the world Jewish population present in the Land of Israel, nor a representation of each of the tribes, the yovel year will not be observed Biblically. Would the Biblical mitzvah of shmittah be similarly precluded? The accepted view is that of Rabbi Yehuda Hanasi, that the mitzvah of shmittah is Biblically binding only when the majority of the world Jewish population is living in Eretz Yisrael, and there can be an observance of seven shmittos leading to a yovel year. As a result, it is generally accepted today that the laws of shmittah are binding mid’rabonon, according to Rabbinic law, not Biblical law, since we do not yet have the majority of the world Jewish population living in Eretz Yisrael, nor can it be established that there is representation of each tribe present today in Israel.”

However, the Bible nowhere states this; therefore, the Rabbinic view must be rejected as being incorrect and unduly liberal.

But even under “Rabbinic law,” a way was found by man’s “ingenuity” to circumvent the application of the provisions regarding the Land Sabbath. The article, “The Land Sabbath in Modern Israel,” by Doug Ward, P.H., points out (www.biblesabbath.org):

“The weekly Sabbath is one of the foundations of the Torah, God’s wise and loving instruction for his people. The Torah also makes provision for the land of Israel to ‘rest’ every seven years (see Exod. 23:10-11; Lev. 25:1-7). In a sabbatical year (known in Jewish tradition as a ‘shemittah year,’ from a Hebrew word in Exod. 23:11 that means ‘let drop’), farmers are not to plant seed, prune their trees, or harvest crops. For that year the land becomes public property, and people may take what grows by itself according to their needs. The seventh year is also a time for cancellation of debts (Deut. 15:1-2) and release of indentured servants (Deut. 15:12-18)…

“After the destruction of the Second Temple and the failure of the two Jewish revolts, observance of the land sabbath became a moot point; there were very few Jewish farmers left in the land of Israel. During the Talmudic period, the shemittah year had only a theoretical existence as a topic for rabbinic discussion.

“Things changed in the late nineteenth century when there began to be enough Jewish farmers in Israel to make the land sabbath a real issue again. But because these Jewish farmers were very poor, rabbinic authorities feared that they could not survive a sabbatical year. Therefore it was decided that in each shemittah year, the agricultural land in Israel would be temporarily deeded to a trustworthy Gentile, allowing the poor farmers to continue working their land without technically being in violation of the commandment.

“This practice continues today in the modern state of Israel. In the last sabbatical year, which began on Rosh Hashanah in A.D. 2000, the temporary owner of Israel’s land was Hussein Ismael Jabar. Jabar, who also owns all the leavening in Israel each year during the Passover celebration, is a resident of Abu Ghosh, a town about eight miles west of Jerusalem…

“In Jewish tradition (based on Deut. 11:8-11), the land Sabbath is only applicable in the land of Israel. According to this tradition, God has a special relationship with the Promised Land. However, one rabbi [said] that such a relationship might extend to the entire world during the time of the Messianic Kingdom… Sabbatical principles should be of benefit to all followers of the God of Israel by allowing them to periodically rest from their labors and find rest in their Creator.”

The above-mentioned article also reports on experiences of farmers who voluntarily decided to keep the Land Sabbath:

“… since 1972 there has been a growing trend in actual sabbatical observance among Israeli farmers. Some farmers simply let their land go untended. Others harvest a crop but donate it to a central storehouse that sells the food to the poor at reduced prices. Participating farmers are reimbursed for their labor but not for their produce… A number of farmers spoke of the sacrifices they willingly made in keeping the land sabbath. A wheat farmer mentioned that wheat is planted in the late autumn during an ordinary year, shortly before anticipated winter rains. But since the shemittah year begins at Rosh Hoshanah, farmers plant the wheat a couple of months early in those years and hope for the best. This farmer, who participates in the food storehouse program, estimated that his farm loses about 2-2.5 million shekels ($450,000 to $570,000[US]) by observing the sabbatical year.

“Some of the interviewed farmers spoke of miracles and blessings that occurred during a shemittah year. A fruit grower recalled that in one sabbatical year, an unusually warm March had been followed by a late freeze in April, causing damage to that year’s fruit crop. Farmers who had pruned their trees had very little fruit that year, while those who had left their trees unpruned had a nearly normal crop. In another shemittah year, heavy winds had caused damage to the fruit crop, but again those who had left their trees unpruned sustained far less damage.”

Notice however that, in accordance with the Bible [not Rabbinic interpretation], as explained in the second installment of this series, fruit trees are not included in the provisions of the Land Sabbath, anyhow.

On the other hand, as mentioned, some maintain that the Church of God must enforce the Land Sabbath and the Jubilee Year in their entirety, and they are faulting the Church for not doing so. For instance, the following has been stated by one author (Richard C. Nickels, www.giveshare.org) who admits, at the same time, that he does not have the answers as to when or how to apply this:

“… in 1973, the Worldwide Church of God issued a policy on Land Sabbath, stating that it is only a principle. Their… teaching is that the Land Sabbath is not a binding law for which the transgression is sin. Thus, they acceded to the Jewish idea of watering down the Land Sabbath. Jewish Rabbis have abrogated the land rest law. Worldwide Church leaders have loosed members from obeying this law.

“When is the Jubilee year? When is the Sabbatical year? The issue is of major importance. Israel went into captivity for not obeying this law. This is a major area Herbert W. Armstrong never understood. Neither do we understand when we are to begin the Jubilee count. If God will send modern Israel into captivity for the same reason as ancient Israel, knowledge must be increased, and Israel must be warned… We look forward to the time when we will understand, and witness the fulfillment, of the Land Sabbath and Jubilee year.”

As stated, both the extreme “liberal” and extreme “conservative” views are wrong. It also needs to be pointed out that the Jews are in disagreement as to when the seven-year cycle of the Land Sabbath begins, culminating in the Jubilee Year. For instance, some point out that the next Land Sabbath should begin in the autumn of 2013, while others maintain, it should be in the fall of 2014.

The correct view has been taught by the Worldwide Church of God, under Herbert W. Armstrong, and later by the Global Church of God, and is being adhered to today by the Church of the Eternal God in the USA and its affiliated organizations, the Global Church of God in the UK and the Church of God, a Christian Fellowship, in Canada. We understand, among other things, that certain provisions within the context of the Land Sabbath and the Jubilee Year cannot be enforced by the Church, as they would have to be the subject of national law.  On the other hand, certain PRINCIPLES do apply today and can and should be followed. In the final installment, we will show you HOW.

(To Be Continued)

Lead Writer: Norbert Link

In this second installment on the questions raised, we are proceeding with answering whether those Old Testament institutions are still of any validity today. In last week’s first installment, we quoted the relevant biblical passages (mainly Exodus 23:10-11 and Leviticus 25:1-7, 18-22), and we cited numerous commentaries to show their understanding as to what these passages meant for the ancient Israelites. Now, we are beginning to answer the question as to what they mean for us today.

At the end of the previous installment, we alluded to the fact that we had addressed the issue of the ongoing validity of the Land Sabbath or the Sabbatical Year in previous Q&As, which also quote numerous commentaries to the effect that they do not feel that the Land Sabbath only applied to the nation of Israel for the time while in the Promised Land.

In our Q&A, addressing Leviticus 25:1-7, we wrote the following:

“Many commentaries acknowledge the wisdom contained in these verses to let the land lie fallow every seventh year. The Broadman Bible Commentary states, ‘…there were also agricultural advantages in leaving a field fallow once in seven years, to alleviate the exhaustion of the soil…’ Likewise, the Nelson Study Bible points out, ‘A sabbath to the LORD is the same phrase used for the weekly Sabbath (23:3). The people rested weekly from their work; the land was to rest every seventh year from its work. The principle of the land needing rest has been rediscovered in recent years and is practiced in various ways by farmers of many nations.’

“Jamieson, Fausset and Brown agree, ‘This year of rest was to invigorate the productive powers of the land, as the weekly Sabbath was a refreshment to men and cattle…’

“But, how are we to understand Leviticus 25: 5-7? Some claim that these verses teach that the owner of the land was in no way permitted to take for himself what grew in the seventh year (compare Broadman). This view has been correctly rejected by most commentaries, as it does not agree with the Biblical text. For instance, the Nelson Study Bible points out:

“‘Reaping and gathering for storage and selling were not permitted in the Sabbath year. However, harvesting for daily needs was permitted. Since the purpose of these laws was to promote social equality in Israel, anyone, regardless of social standing, was permitted to use anything that grew, wherever it grew. Even the wild beasts of the field are mentioned here, to emphasize that God would provide for every creature. Of course, Israel’s main provision during this time was the bumper crop produced the year before the Sabbath year (vv. 21, 22).’

“The Soncino Cumash concurs, pointing out, ‘In this year you must not think of yourself as the sole owner, but others have an equal right to its produce with you. That which grows on its own accord, without any effort on your part, is permitted.’

“The Ryrie Study Bible also concurs, ‘Every seventh year the land was to have a sabbath, a rest. Whatever grew during the year was freely available to all alike (vv. 6-7). It was also a time of special instruction in the Law of God (cf. Deut. 31:10-13).’

“So does The New Bible Commentary: Revised: ‘In the law of the sabbath rest, the principle is applied to all human beings, whether free or bond, and also to the cattle (Ex. 20:10), to the ox, the ass, or any cattle, as beasts of burden (Dt. 5:14), as well as to the sojourner. Here it is extended to the land. Every seventh year the land is to have a sabbath of solemn rest… from sowing and reaping. The land is to be left untilled and that which grows of itself, called in v. 6 the sabbath of the land (i.e. what the sabbath of the land produces of itself), is to be food for all alike, for the owner and the servant, for the sojourner and the cattle…’

“Leviticus 25:1-7 teaches us important lessons, including reliance on God and sharing our goods with others. Food growing by itself during the seventh year could be eaten by everyone. Applying these principles today, this would be like walking through the forest and finding wild berries that grow on their own accord. In some areas of the world, these could be freely plucked and eaten by the one who is hungry.

“God warned His people not to neglect to obey His law regarding the land Sabbath. Ancient Israel and Judah refused to carry out God’s command to let the land rest every seventh year. God prophesied that Israel and Judah would go into captivity, if they were not to obey His laws. ‘Then the land shall enjoy its sabbaths as long as it lies desolate and you are in your enemies’ land; then the land shall rest and enjoy its sabbaths. As long as it lies desolate it shall rest – for the time it did not rest on your sabbaths when you dwelt in it’ (Leviticus 26:34-35).

“Because of their disobedience of God’s laws, ancient Israel and Judah actually went into captivity. 2 Chronicles 36:20-21 states, ‘And those who escaped from the sword he carried away to Babylon…, to fulfill the word of the LORD by the mouth of Jeremiah, until the land had enjoyed her Sabbaths. As long as she lay desolate, she kept Sabbath…’

“Today, the modern tribes of Israel and Judah do not obey their God, either, including God’s command to grant their land rest every seventh year. The prophecy in Leviticus 26 is dual. As it was fulfilled in the past, so it will be fulfilled again in the future…”

In our Q&A, addressing fruit trees during the Sabbath Year, we wrote the following:

“Leviticus 19:23-25 prescribes what we are to do with newly planted fruit trees. This law…is still valid today…

“These verses prohibit the consumption of fruit from a NEWLY PLANTED fruit tree for the first three years… In the fourth year, the fruit is to be used to praise God… In the fifth year, and all following years, the fruit belongs to the individual — but the individual is of course still obligated to tithe on the increase.

“This law… does not refer to shrubs, bushes, grapefruits, or olive trees. Those ‘trees’ are described in the Bible as field crops, as they have a different production cycle. The distinction is shown in the law of gleaning (Leviticus 19:9-10; Deuteronomy 24:19-22). It is also shown in the law of the Sabbath rest (Leviticus 25:3-5; Exodus 23:10-11). Notice carefully that the law of gleaning and the Sabbath rest does NOT refer to fruit trees… Leviticus 25:3-4 instructs us not to sow our field, nor to prune our vineyard during the Sabbath year. (Again, this passage does not refer to fruit trees.) We are also told, in verses 7 and 8, that the Sabbath produce of the land shall be food for us and our livestock and other beasts during the Sabbath year.”

Leviticus 25 shows that the Sabbatical Year and the Jubilee or Fiftieth Year are closely connected.

We read in Leviticus 25:8-14:

“And you shall count seven sabbaths of years for yourself, seven times seven years; and the time of the seven sabbaths of years shall be to you forty-nine years. Then you shall cause the trumpet of the Jubilee to sound on the tenth day of the seventh month; on the Day of Atonement you shall make the trumpet to sound throughout all your land. And you shall consecrate the fiftieth year, and proclaim liberty throughout all the land to all its inhabitants. It shall be a Jubilee for you; and each of you shall return to his possession, and each of you shall return to his family. That fiftieth year shall be a Jubilee to you; in it you shall neither sow nor reap what grows of its own accord, nor gather the grapes of your untended vine. For it is the Jubilee; it shall be holy to you; you shall eat its produce from the field. In this Year of Jubilee, each of you shall return to his possession. And if you sell anything to your neighbor or buy from your neighbor’s hand, you shall not oppress one another.”

Gill’s Exposition of the Entire Bible remarks:

“A jubilee shall that fiftieth year be unto you,…. Which, clearly shows, that not the forty ninth year was the year of jubilee, as many learned men have asserted, chiefly induced by this reason, because two years would come together in which were no sowing [and] reaping; but that God [who] could cause the earth to [bring] forth fruit for three years, Leviticus 25:21, could make it bring forth enough for four years; and in order to make their sentiment agree with this passage, they are obliged to make the foregoing jubilee one of the fifty, and begin their account from thence; but this could not be done in the first account of the jubilee… ye shall not sow; in the year of jubilee, which shows also that this could not be the forty ninth year, which of course being a sabbatical year, there would be no sowing, reaping [etc.], and so this law or instruction would be quite needless.”

In the Jubilee Year, according to Matthew Henry’s Whole Bible Commentary, “… besides the common rest of the land, which was observed every sabbatical year (v. 11, 12), and the release of personal debts (Deu. 15:2, 3 [Year of Release]), there was to be the legal restoration of every Israelite to all the property, and all the liberty, which had been alienated from him since the last jubilee… The property which every man had in his dividend of the land of Canaan could not be alienated any longer than till the year of jubilee, and then he or his [offspring] should return to it, and have a title to it as undisputed, and the possession of it as undisturbed, as ever…”

We wrote the following in our Q&A regarding the Jubilee Year:

“In Old Testament times, God established a system whereby the poor would not be in perpetual poverty… Notice that the Jubilee Year began on the Day of Atonement. This annual Holy Day points at a future time when mankind will be released from the captivity of Satan and from the oppression of this present evil world. At the time of ancient Israel, the Jubilee Year designated a release from all debts and a repossession of the land which had been initially allocated to the debtor.”

In our Q&A on bankruptcy, we wrote this:

“There are numerous Biblical passages which, judging by their spiritual implications, allow for [declaring bankruptcy]. These passages deal with God’s institution for ancient Israel of the ‘Sabbath’ and the ‘Jubilee’ Year.

“(1) On the ‘Sabbath Year,’ that is, at the end of every seventh year, ‘debts of fellow Jews [correctly: Israelites] were to be canceled’ (Halley’s Bible Handbook, 24th ed., p. 139). One needs to note that this was an automatic release of debt, by God-given law. It was not required that an agreement was reached between creditor and debtor, or that the creditor agreed to release the debt of the debtor. Quite to the contrary, the debts had to be released every seventh year, whether the creditor liked it or not. This was not just a postponement of debts, either; it was, rather, a cancellation of debts.

“Notice Deuteronomy 15:1-3, 9: ‘At the end of every seven years you shall grant a release of debts. And this is the form of the release: Every creditor who has lent anything to his neighbor SHALL RELEASE IT; HE SHALL NOT REQUIRE IT OF HIS NEIGHBOR OR HIS BROTHER, because it is called the Lord’s release. Of a foreigner you may require it; but you SHALL GIVE UP YOUR CLAIM TO WHAT IS OWED TO YOUR BROTHER… Beware lest there be a wicked thought in your heart, saying, “The seventh year, the year of release, is at hand,” and your eye will be evil against your poor brother and you give him nothing [knowing that by the time of the seventh year, the lender or creditor would never receive back what he gave] and he cry out to the LORD against you, and it become sin to you.’

“References to the Sabbath Year can also be found in Exodus 21:2, Nehemiah 10:31, and in Jeremiah 34:14. The release of debt was to occur automatically, without the necessity of an agreement between creditor and debtor. An interesting application of these principles can be found in Nehemiah 5:1-13.

“(2) In addition, every fiftieth year, God’s civil law for ancient Israel demanded that ANOTHER release be granted. This was, again, not a matter of choice or agreement between creditor and debtor, but automatic. Halley points out on p. 139: ‘Jubilee Year was every 50th year. It followed the 7th Sabbatic Year, making two rest years come together. It began on the Day of Atonement. ALL DEBTS WERE CANCELED, slaves set free, and lands that had been sold returned.’

“The Year of Jubilee is mentioned in several places, for instance in Leviticus 25 and Numbers 36:4. It is associated with the proclamation of ‘liberty’ (Leviticus 25:10) and referred to as the ‘Year of Liberty’ in Ezekiel 46:17. In Leviticus 25:24, 28, 39-41, it is stated: “‘And in all the land of your possession you shall grant redemption of the land… But if he is not able to have it restored to himself, then what was sold shall remain in the hand of him who bought it until the Year of Jubilee, and in the Jubilee it shall be RELEASED, and he shall return to his possession… And if one of your brethren who dwells by you becomes poor, and sells himself to you…, [he] shall serve you until the Year of Jubilee. And then he shall depart from you — he and his children with him — and shall return to his family. He shall return to the possession of his fathers.’

“The New Testament does not abolish the principles set forth in these Scriptures. In fact, Jesus came to preach liberty, as expressed in the Year of Jubilee, at His first coming (Isaiah 61:1-3; Luke 4:17-21), applying it to total freedom of God’s people, including freedom from all sickness, disease, sin, death, and every curse (compare, for example, Edward Chumney, ‘The Seven Festivals of the Messiah,’ p. 147). It is true that there are New Testament Scriptures describing how creditors freely forgave their debtors (compare, Luke 7:41-42; 16:5-8). These additional Scriptures do not negate the principle, however, that debts can be forgiven by law and in God’s sight, regardless of whether the creditor is agreeable to such cancellation or not. In conclusion, the concept of declaring bankruptcy is Biblical under certain circumstances.”

In addition, as alluded to above, land was not to be sold forever. It had to be returned to the previous owner in the Year of Jubilee. Leviticus 25:15-16 explains that the price of the property or crops had to be determined based on the number of years left until the Jubilee Year.

Matthew Henry’s Whole Bible Commentary writes:

“What was to be done in that year extraordinary; besides the common rest of the land, which was observed every sabbatical year (v. 11, 12), and the release of personal debts (Deu. 15:2, 3), there was to be the legal restoration of every Israelite to all the property, and all the liberty, which had been alienated from him since the last jubilee… The property which every man had in his dividend of the land of Canaan could not be alienated any longer than till the year of jubilee, and then he or his [offspring] should return to it, and have a title to it as undisputed, and the possession of it as undisturbed, as ever (v. 10, 13): ‘You shall return every man to his possession’; so that if a man had sold or mortgaged his estate, or any part of it, it should then return to him or his heirs, free of all charge and encumbrance. Now this was no wrong to the purchaser, because the year of jubilee was fixed, and every man knew when it would come, and made his bargain accordingly.”

From all the foregoing, we can clearly see that the Sabbatical Year or the Land Sabbath or the Year of Release, as well as the Jubilee Year, were laws for the nation of Israel, which were indeed related to the Land of Canaan. They are of course not enforceable today, on a grand scale, as every nation today has its own laws which may quite differ in regard to cancellation of debts, long-term “employment” relationships, transactions of real property, or even the cultivation of farm land. Still, as will be explained in the next installment, the Church of God has consistently taught that certain PRINCIPLES can and should be applied as much as possible by Christians today.

(To Be Continued)

Lead Writer: Norbert Link

As this is a very broad subject, we will provide answers in several Q&As. This Q&A constitutes the first installment, to be continued next week.

The purpose of this first installment is NOT to answer most of the questions about the Land Sabbath and the Jubilee Year. Answers will be provided in future installments. In this installment, we will mainly be quoting from commentaries to show the different positions applied to the issues—which are somewhat reminiscent of SOME opinions and concepts which are occasionally raised by some Church members as well.  In subsequent installments, we will discuss the substantive accuracy or inaccuracy of many of those statements.

Let us first look at the biblical provisions in detail, and analyze what exactly they provide. In that context, we must realize that there are ritual temporary laws (which are not in force for us today), spiritual eternal laws (which are immutable and always effective for man), physical and spiritual laws binding today for individuals, and laws which were given to the nation of Israel in the Promised Land, which were in force while God was their Supreme Ruler, and which may not presently be in force (although underlying spiritual principles might be). We need to ascertain to which category the Sabbatical Year and the Jubilee Year injunctions belong.

The first mention of the Sabbatical Year or the Land Sabbath can be found in Exodus 23:10-11, long before Israel entered the Promised Land. We read:

“Six years you shall sow your land and gather in its produce, but the seventh year you shall let it rest and lie fallow, that the poor of your people may eat; and what they leave, the beasts of the field may eat. In like manner you shall do with your vineyard and your olive grove.”

Please note that this provision is immediately followed, in verses 12-19, by the injunction regarding the weekly Sabbath and the annual Holy Days.

Let us now review several statements, opinions and interpretations, as set forth in commentaries regarding the nature and purpose of the provisions of the Land Sabbath, as referred to in Exodus 23.

Barnes’ Notes on the Bible says: “This is the first mention of the Sabbatical year; the law for it is given at length in Leviticus 25:2…”

Gill’s Exposition of the Entire Bible adds: “And six years thou shall sow thy land, The land of Canaan, given to their ancestors and to them, and which they were now going to inherit…”

Wesley’s Notes write: “The institution of the sabbatical year was designed, To shew [sic] what a plentiful land that was, into which God was bringing them, that so numerous a people could have rich maintenance out of the products of so small a country, without foreign trade, and yet could spare the increase of every seventh year. To teach them a confidence in the Divine Providence, while they did their duty, That as the sixth day’s manna served for two days meat, so the sixth year’s increase should serve for two years subsistence.”

The Matthew Henry’s Whole Bible Commentary writes:  “Even in the year of rest they must not think that the sabbath day was laid in common with the other days, but, even that year, it must be religiously observed; yet thus some have endeavoured to take away the observance of the sabbath, by pretending that every day must be a sabbath day…”

We will address the substance of some of these comments in subsequent installments.

The next reference to the Land Sabbath can be found in Leviticus 25:1-7, 18-22:

“And the LORD spoke to Moses on Mount Sinai, saying, ‘Speak to the children of Israel, and say to them: “When you come into the land which I give you, then the land shall keep a Sabbath to the LORD. Six years you shall sow your field, and six years you shall prune your vineyard, and gather its fruit; but in the seventh year there shall be a sabbath of solemn rest for the land, a Sabbath to the LORD. You shall neither sow your field nor prune your vineyard. What grows of its own accord of your harvest you shall not reap, nor gather the grapes of your untended vine, for it is a year of rest for the land. And the sabbath produce of the land shall be food for you; for you, your male and female servants, your hired man, and the stranger who dwells with you, for your livestock and the beasts that are in your land—all its produce shall be for food…”’”

“’So you shall observe My statutes and keep my judgments, and perform them; and you will dwell in the land in safety. Then the land will yield its fruit, and you will eat your fill, and dwell there in safety. And if you say, “What shall we eat in the seventh year, since we shall not sow nor gather in our produce?” Then I will command My blessing on you in the sixth year, and it will bring forth produce enough for three years, And you shall sow in the eighth year, and eat old produce until the ninth year; until its produce comes in, you shall eat of the old harvest.’”

Again, let us review some statements from several commentaries in this regard.

Clarke’s Commentary on the Bible says: “It may be asked here: if it required all the annual produce of the field to support the inhabitants, how could the people be nourished the seventh year, when no produce was received from the fields? To this it may be answered, that God sent his blessing in an especial manner on the sixth year (see Leviticus 25:21, Leviticus 25:22), and it brought forth fruit for three years.”

Gill’s Exposition of the Entire Bible adds: “And now this law did not take place as soon as they came into the land, for it was to be sown six years, and then was the year of rest; and indeed not till after Joshua had subdued the whole land, which was seven years a doing; nor till they were quite settled, and it was divided among them, and every man had his field and vineyard apart, which this law supposes…”

The Jamieson-Fausset-Brown Bible Commentary agrees, writing: “When ye come into the land which I give you—It has been questioned on what year, after the occupation of Canaan, the sabbatic year began to be observed. Some think it was the seventh year after their entrance. But others, considering that as the first six years were spent in the conquest and division of the land (Jos 5:12), and that the sabbatical year was to be observed after six years of agriculture, maintain that the observance did not commence till the fourteenth year.”

The Keil and Delitzsch Biblical Commentary on the Old Testament writes: “The omission of sowing and reaping presupposed that the sabbatical year commenced with the civil year, in the autumn of the sixth year of labour, and not with the ecclesiastical year, on the first of Abib (Nisan), and that it lasted till the autumn of the seventh year, when the cultivation of the land would commence again with the preparation of the ground and the sowing of the seed for the eighth year; and with this the command to proclaim the jubilee year on ‘the tenth day of the seventh month’ throughout all the land (Leviticus 25:9), and the calculation in Leviticus 25:21, Leviticus 25:22, fully agree.”

Wesley’s Notes say:  “When ye come into the land – So as to be settled in it; for the time of the wars was not to be accounted, nor the time before Joshua’s distribution of the land among them. Keep a sabbath – That is, enjoy rest and freedom from plowing, and tilling. Unto the Lord – In obedience and unto the honour of God. This was instituted, For the assertion of God’s sovereign right to the land, in which the Israelites were but tenants at God’s will…”

Matthew Henry’s Whole Bible Commentary points out: “The law of this chapter concerns the lands and estates of the Israelites in Canaan, the occupying and transferring of which were to be under the divine direction, as well as the management of religious worship; for, as the tabernacle was a holy house, so Canaan was a holy land; and upon that account, as much as anything, it was the glory of all lands. In token of a peculiar title which God had to this land, and a right to dispose of it, he appointed… [that] every seventh year should be a year of rest from occupying the land, a sabbatical year (v. 1-7). In this God expected from them extraordinary instances of faith and obedience, and they might expect from God extraordinary instances of power and goodness in providing for them (v. 18-22)… All these appointments have something moral and of perpetual obligation in them, though in the letter of them they were not only peculiar to the Jews [Israelites], but to them only while they were in Canaan…

“In the seventh year shall be a sabbath of rest unto the land… This sabbatical year began in September, at the end of harvest… The Jews say they ‘began not to reckon for the sabbatical year till they had completed the conquest of Canaan, which was in the eighth year of Joshua; the seventh year after that was the first sabbatical year…’”

Barnes’ Notes on the Bible states: “The express prohibition of sowing and reaping, and of pruning and gathering, affords a presumption in favor of the sabbatical year beginning, like the year of Jubilee Leviticus 25:9, in the first month of the civil year Leviticus 23:24, the seventh of the sacred year, when the land was cleared of the crops of the preceding year.. Its great spiritual lesson was that there was no such thing as absolute ownership in the land vested in any man, that the soil was the property of Yahweh, that it was to be held in trust for Him, and not to be abused by overworking, but to be made the most of for the good of every creature which dwelt upon it.”

Again, we will discuss the substance of these statements in subsequent installments. However, to conclude this first installment, we would like to briefly point out the following:

While many of the above-quoted comments are very good, some statements are misleading and will be addressed and clarified, as we proceed. For instance, the argument, which seems to be associated with some of the comments above, that this was a law which only applied to Israel while in the Promised Land, will have to be rejected. We read, for instance, that Israel was ordered in Exodus 23:10-11, long before entering the Promised Land, to keep the Land Sabbaths (without any reference there to the Promised Land), and in the same context, they were ordered, in Exodus 23:12, to keep the weekly Sabbath (again without any reference to entering the Promised Land).

We addressed the issue of the ongoing validity of the Land Sabbath or the Sabbatical Year in previous Q&As, which we will cite and discuss in the next installment. These Q&A’s quoted numerous commentaries to the effect that they do not feel that the Land Sabbath only applied to the nation of Israel for the time while in the Promised Land, even though it is quite obvious that the provisions only began to be applied sometime AFTER Israel had left Egypt and entered the Promised Land, because, while in the desert, they had no land to cultivate. It should also be noted that there is no indication that any of the provisions regarding the Land Sabbath are mentioned prior to Exodus 23, while there were undoubtedly righteous people who cultivated land. Still, the omission of such provisions is no conclusive evidence that they were not in effect prior to Exodus 23, nor, that they have no validity today.

(To Be Continued)

Lead Writer: Norbert Link