The Sabbath Year and the Year of Jubilee (Leviticus 25)

Bible Commentary / Produced by TOW Project

Leviticus 25 ordains a sabbath year, one in every seven (Lev. 25:1-7), and a jubilee year, one in every fifty (Lev. 25:8-17), to sanctify Israel’s internal economy. In the sabbath year, each field was to lie fallow, which appears to be a sound agricultural practice. The year of jubilee was much more radical. Every fiftieth year, all leased or mortgaged lands were to be returned to their original owners, and all slaves and bonded laborers were to be freed (Lev. 25:10). This naturally posed difficulties in banking and land transactions, and special provisions were designed to ameliorate them (Lev. 25:15-16), which we will explore in a moment. The underlying intent is the same as seen in the law of gleaning (Lev. 19:9-10), to ensure that everyone had access to the means of production, whether the family farm or simply the fruits of their own labor.

It is not fully known whether Israel actually observed the jubilee year or the antislavery provisions associated with it (e.g., Lev. 25:25-28, 39-41) on a wide-scale basis. Regardless, the sheer detail of Leviticus 25 strongly suggests that we treat the laws as something that Israel either did or should have implemented. Rather than see the jubilee year as a utopian literary fiction, it seems better to believe that its widespread neglect occurred not because the jubilee was unfeasible, but because the wealthy were unwilling to accept the social and economic implications that would have been costly and disruptive to them.[1]

Protection for the Destitute

After Israel conquered Canaan, the land was assigned to Israel’s clans and families as described in Numbers 26 and Joshua 15-22. This land was never to be sold in perpetuity for it belonged to the Lord, not the people (Lev. 25:23-24).[2] The effect of the jubilee was to prevent any family from becoming permanently landless through sale, mortgage or permanent lease of its assigned land. In essence, any sale of land was really a term lease that could last no longer than the next year of jubilee (Lev. 25:15). This provided a means for the destitute to raise money (by leasing the land) without depriving the family’s future generations of the means of production. The rules of Leviticus 25 are not easy to figure out, and Milgrom makes good sense of them as he defines three progressive stages of destitution.[3]

  1. The first stage is depicted in Leviticus 25:25-28. A person could simply become poor. The presumed scenario is that of a farmer who borrowed money to buy seed but did not harvest enough to repay the loan. He therefore must sell some of the land to a buyer in order to cover the debt and buy seed for the next planting. If there was a person who belonged to the farmer’s clan who wished to act as a “redeemer”, he could pay the buyer according to the number of remaining annual crops until the jubilee year when it reverted to the farmer. Until that time, the land belonged to the redeemer, who allowed the farmer to work it.
  2. The second stage was more serious (Lev. 25:35-38). Assuming that the land was not redeemed and the farmer again fell into debt from which he could not recover, he would forfeit all of his land to the creditor. In this case, the creditor must lend the farmer the funds necessary to continue working as a tenant farmer on his own land, but must not charge him interest. The farmer would amortize this loan with the profit made from the crops, perhaps eliminating the debt. If so, the farmer would regain his land. If the loan was not fully repaid before the jubilee, then at that time the land would revert back to the farmer or his heirs.
  3. The third stage was more serious still (Lev. 25:39-43). Assuming that the farmer in the previous stage could neither pay on the loan or even support himself and his family, he would become temporarily bound to the household of the creditor. As a bound laborer he would work for wages, which were entirely for reduction of the debt. At the year of jubilee, he would regain his land and his freedom (Lev. 25:41). Throughout these years, the creditor must not work him as a slave, sell him as a slave, or rule over him harshly (Lev. 25:42-43). The creditor must “fear God” by accepting the fact that all of God’s people are God’s slaves (NRSV “servants”) whom he graciously brought out from Egypt. No one else can own them because God already does.

The point of these rules is that Israelites were never to become slaves to other Israelites. It was conceivable, though, that impoverished Israelites might sell themselves as slaves to wealthy resident aliens living in the land (Lev. 25:47-55). Even if this happened, the sale must not be permanent. People who sold themselves must retain the right to buy themselves out of slavery if they prospered. If not, a near relative could intervene as a “redeemer” who would pay the foreigner according to the number of years left until the jubilee when the impoverished Israelites were to be released. During that time, they were not to be treated harshly but be regarded as hired workers.

What Does the Year of Jubilee Mean for Today?

The year of jubilee operated within the context of Israel’s kinship system for the protection of the clan’s inalienable right to work their ancestral land, which they understood to be owned by God and to be enjoyed by them as a benefit of their relationship with him. These social and economic conditions no longer exist, and from a biblical point of view, God no longer administers redemption through a single political state. We must therefore view the jubilee from our current vantage point.

A wide variety of perspectives exists about the proper application, if any, of the jubilee to today’s societies. To take one example that engages seriously with contemporary realities, Christopher Wright has written extensively on the Christian appropriation of Old Testament laws.[4] He identifies principles implicit in these ancient laws in order to grasp their ethical implications for today. His treatment of the jubilee year thus considers three basic angles: the theological, the social, and the economic.[5]

Theologically, the jubilee affirms that the Lord is not only the God who owns Israel’s land; he is sovereign over all time and nature. His act of redeeming his people from Egypt committed him to provide for them on every level because they were his own. Therefore, Israel’s observance of the Sabbath day and year and the year of jubilee was a function of obedience and trust. In practical terms, the jubilee year embodies the trust all Israelites could have that God would provide for their immediate needs and for the future of their families. At the same time, it calls on the rich to trust that treating creditors compassionately will still yield an adequate return.

Looking at the social angle, the smallest unit of Israel’s kinship structure was the household that would have included three to four generations. The jubilee provided a socioeconomic solution to keep the family whole even in the face of economic calamity. Family debt was a reality in ancient times as it is today, and its effects include a frightening list of social ills. The jubilee sought to check these negative social consequences by limiting their duration so that future generations would not have to bear the burden of their distant ancestors.[6]

The economic angle reveals the two principles that we can apply today. First, God desires just distribution of the earth’s resources. According to God’s plan, the land of Canaan was assigned equitably among the people. The jubilee was not about redistribution but restoration. According to Wright, “The jubilee thus stands as a critique not only of massive private accumulation of land and related wealth but also of large-scale forms of collectivism or nationalization that destroy any meaningful sense of personal or family ownership.”[7] Second, family units must have the opportunity and resources to provide for themselves.

In most modern societies, people cannot be sold into slavery to pay debts. Bankruptcy laws provide relief to those burdened with unpayable debts, and descendants are not liable for ancestors' debts. The basic property needed for survival may be protected from seizure. Nonetheless, Leviticus 25 seems to offer a broader foundation than contemporary bankruptcy laws. It is founded not on merely protecting personal liberty and a bit of property for destitute people, but on ensuring that everyone has access to the means of making a living and escaping multi-generational poverty. As the gleaning laws in Leviticus show, the solution is neither handouts nor mass appropriation of property, but social values and structures that give every person an opportunity to work productively. Have modern societies actually surpassed ancient Israel in this regard? What about the millions of people enslaved or in bonded labor today in situations where anti-slavery laws are not adequately enforced? What would it take for Christians to be capable of offering real solutions?

Christopher J. H. Wright, The Mission of God (Downers Grove, IL: InterVarsity Press, 2006), 296.

Bruce Waltke and Charles Yu, An Old Testament Theology (Grand Rapids: Zondervan, 2007), 528.

Jacob Milgrom, Leviticus,: A Book of Ritual and Ethics, A Continental Commentary (Minneapolis: Fortress, 2004), 299-303.

Christopher J. H. Wright, Old Testament Ethics for the People of God (Downers Grove, IL: InterVarsity Press, 2004), chapter 9.

The following discussion of these three angles is indebted to Wright’s exposition in The Mission of God, 296-300. Chapter 5 titled “Economics and the Poor” in Old Testament Ethics is also helpful and relevant, but ranges far beyond the jubilee concerns of Leviticus 25.

Christopher J. H. Wright, The Mission of God (Downers Grove, IL: InterVarsity Press, 2006), 296-97.



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