(6) And the sabbath of the land.--That is, the growth or produce during this sabbath of the land. For the figure of speech see Lev. 18:38.

Shall be meat for you.--That is, it shall serve as your food, but you must not trade with it, or store it up. Hence, during the second Temple the produce of the sabbatical year could only be used for direct consumption, and was not allowed to be converted first into other articles and then used. Thus, for instance, though wood of that year could be used as firewood, yet it was illegal to convert it first into coal and then use the coal thus obtained from the wood, nor was it legal to convert vegetables into medicines, or to give human food to animals.

For thee, and for thy servant . . . --The produce is to be left in the field for the free use of the poor, the servant, &c. (See also Exodus 23:11.) Hence it was enacted during the second Temple that "whoso locks up his vineyard, or hedges in his field, or gathers all the fruit into his house in the sabbatical year breaks this law." Everything is to be left common, and every man has a right to every thing in every place. Every man could only bring into his house a little at a time according to the manner of things that are in common."

25:1-7 All labour was to cease in the seventh year, as much as daily labour on the seventh day. These statues tell us to beware of covetousness, for a man's life consists not in the abundance of his possessions. We are to exercise willing dependence on God's providence for our support; to consider ourselves the Lord's tenants or stewards, and to use our possessions accordingly. This year of rest typified the spiritual rest which all believers enter into through Christ. Through Him we are eased of the burden of wordly care and labour, both being sanctified and sweetened to us; and we are enabled and encouraged to live by faith.And the sabbath of the land shall be meat for you,...., That is, that which grew up of itself but of the land, or on trees, vines, olives, &c. undressed, should be the meat or food on which they should live that year: and this comprehends everything that is fit for food, and also for drink, and for anointing, and even for the lighting of lamps, as in the Misnah (q):

for thee, and for thy servant, and for thy maid; the owner of the fields and vineyards, he and his family, wife, children, and servants, might eat of the fruits of them in common with others; for whereas it is elsewhere said, Exodus 23:11, "that the poor of thy people may eat", this is observed here, lest anyone should think the rich are forbid eating them, as Jarchi remarks:

and for thy hired servant, and for the stranger that sojourneth with thee: which the same writer interprets of Gentiles; the food of this year was common to masters and servants, to rich and poor, to Israelites and Gentiles; all had an equal right unto, and share therein; which might be an emblem of the first times of the Gospel, in which all things were had in common, Acts 4:32, and typical of the communion of saints in things spiritual; in salvation by Jesus Christ, common to Jews and Gentiles, high and low, bond and free; in the free and full forgiveness of sins by his blood; and in justification by his righteousness, which is unto all, and upon all them that believe, for there is no difference; in the participation of faith, and other graces, which are alike precious, and in the enjoyment of promises, privileges, and ordinances, and even of eternal life itself.

(q) Sheviith, c. 8. sect. 2.