i.e. Give <\/P>
my blessing.<\/B> Commanding<\/I> is oft used in Scripture either for the performance of promised blessings, as Deu 28:8<\/span> Psa 111:9<\/span>; 133:3<\/span>, or for the execution of threatened judgments, as Isa 5:6<\/span>; Amo 9:4<\/span>; both being acts of Gods providential will, as the command is of his legislative will. <\/P> For three years; <\/B>not completely, but in great part, to wit, for that part of the sixth year which was between the beginning of harvest and the beginning of the seventh year, for the whole seventh year, and for that part of the eighth year which was before the harvest, which reached almost until the beginning of the ninth year. And by this expression we may understand the meaning of that eminent passage of Christs being three days and three nights in the grave<\/I>, to wit, one whole day, and part of two days; of which more, if God please, in its proper place. This is added to show the equity of this command. As God would hereby try their faith, and exercise obedience, so he gave them an eminent proof of his own exact providence and tender care over them, in making provisions suitable to their necessities. Albeit it be also probable that divers of them, especially such as were more solicitous or distrustful of Gods providence, did lay up something of the fruits of former years against this time. <\/P> <\/p>\n 21, 22. I will command my blessingupon you in the sixth year, and it shall bring forth fruit for threeyears,<\/B> c.A provision was made, by the special interposition ofGod, to supply the deficiency of food which would otherwise haveresulted from the suspension of all labor during the sabbatic year.The sixth year was to yield a miraculous supply for three continuousyears. And the remark is applicable to the year of Jubilee as well asthe sabbatic year. (See allusions to this extraordinary provision in2Ki 19:29<\/span> Isa 37:30<\/span>).None but a legislator who was conscious of acting under divineauthority would have staked his character on so singular an enactmentas that of the sabbatic year; and none but a people who had witnessedthe fulfilment of the divine promise would have been induced tosuspend their agricultural preparations on a recurrence of aperiodical Jubilee.<\/P><\/p>\n Then I will command my blessing upon you in the sixth year<\/strong>,…. Upon their fields, vineyards, and oliveyards, and make them exceeding fruitful, more than in other years; all fruitfulness at any time depends upon the blessing of God, and follows upon it, but is more visible and observable when there is an exceeding great plenty:<\/p>\n and it shall bring forth fruit for three years<\/strong>; and thus God blessed the sixth year with such a plentiful increase as was sufficient for time to come, until a new crop was gathered in; as he had blessed the sixth day with a double portion of manna, for the supply of the seventh.<\/p>\n (21) Then I will command my blessing.<\/strong> That is, He will send out His Divine command to the soil in the sixth year that it should be a blessing to them, and it shall be done. (See Deu. 28:8<\/span>; Psa. 42:8<\/span>; Psa. 44:4<\/span>; Psa. 68:29<\/span>.)<\/p>\n It shall bring forth fruit for three years.<\/strong>Better, it shall bring forth produce. <\/em>This special blessing will be manifested in the abundant crop of the harvest preceding the sabbatical year. Just as at the institution of the weekly Sabbath, when God enjoined abstention from labour, He sent down a double portion of manna every sixth day to make up for the day of rest (Exo. 16:22-27<\/span>), so He will exercise a special providence every sixth year by blessing the soil with a treble crop to compensate for giving the land a septennial sabbath. As the sabbatical year began the civil year, viz., 1 Tishri, which was in the autumn or in September, the three years here spoken of are to be distributed as follows: (1) the remainder of the sixth year after the harvest; (2) the whole of the seventh year; and (3) the period of the eighth year till the harvest is gathered in from the seeds sown in the eighth year. It will thus be seen that the question anticipated in Lev. 25:29<\/span>, viz., What shall we eat the seventh year? properly applies to the eighth year, since the requirements for <\/strong>the seventh year are supplied by the regular harvest of the sixth year, and it is the eighth year for which the harvest of the seventh is wanted. To meet this difficulty, one of the most distinguished Jewish expositors of the Middle Ages translates Lev. 25:20<\/span> : And if <\/strong>ye shall say in the seventh year What shall we eat <\/em>i.e., in the eighth year. It may, however, be that the question expresses the anxiety which the people might feel in eating their ordinary share in the seventh year, lest there should be nothing left for the eighth year, since in all other years the harvest is ripening for the next year whilst the fruits of the past year are being consumed.<\/p>\n 21<\/strong>. <\/strong> Fruit for three years <\/strong> The fact that three years are here provided for instead of two, which the sabbath year required, is evidence that the jubilee succeeds the seventh sabbath year and is not identical with it, as some suppose. No merely human legislator would have ventured to enact a law forbidding seed sowing from the sixth to the eighth year, and harvesting from the sixth to the ninth year, omitting two successive harvests and thereby sinking two sevenths of the entire national wealth. Nor would any people have received such a law except on an unwavering faith in its divine origin. We regard obedience to this law the highest proof of Moses’s divine legation. The evident provision here made for the year of jubilee accounts for the apparent but not real displacement of this paragraph. We have only two passages of Scripture where this promise is alluded to, namely, 2Ki 19:29<\/span>, Isa 37:30<\/span>.<\/p>\n Lev 25:21 Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years.<\/p>\n Ver. 21. Command my blessing.<\/strong> ] Now if God send his mandamus,<\/em> who shall gainstand it?<\/p>\n I will: As it is here graciously promised, that the sixth year was to bring forth fruits for three years, not merely for two, it is evident that both the sabbatical year and the year of jubilee were distinctly provided for. They were not to sow from the sixth to the eighth year, omitting two seed times; nor reap from the sixth to the ninth, omitting two harvests. No legislator, unless conscious of being divinely commissioned, would have committed himself by enacting such a law as this; nor would any people have submitted to receive it, except in consequence of the fullest conviction that a divine authority had dictated it. It therefore stands as a proof that Moses acted by the express direction of the Almighty, and that the people were fully persuaded of the reality of his divine mission by the miracles he wrought. Gen 26:12, Gen 41:47, Exo 16:29, Deu 28:3, Deu 28:8, Psa 133:3, Pro 10:22, 2Co 9:10 <\/p>\n three years: Lev 25:4, Lev 25:8-11 <\/p>\n Reciprocal: Exo 16:5 – prepare Lev 26:4 – the land 2Ch 31:10 – the Lord Psa 42:8 – command Mat 6:33 – and all Luk 13:7 – three Heb 6:7 – receiveth<\/p>\n Lev 25:21. For three years Not completely, but in great part; namely, for that part of the sixth year which was between the beginning of the harvest and the beginning of the seventh year, for the whole seventh year, and for that part of the eighth year which was before the harvest, which reached almost until the beginning of the ninth year. This is added to show the equity of this command. As God would hereby try their faith and obedience, so he gave them an evident proof of his own exact providence and tender care over them in making provisions suitable to their necessities.<\/p>\n Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. i.e. Give my blessing. Commanding is oft used in Scripture either for the performance of promised blessings, as Deu 28:8 Psa 111:9; 133:3, or for the execution of threatened judgments, as Isa 5:6; Amo … Continue reading “Exegetical and Hermeneutical Commentary of Leviticus 25:21”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-3499","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3499","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=3499"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3499\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=3499"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=3499"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=3499"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"