Leviticus 25:10

By which it seems most probable that the year of jubilee was not the forty and ninth year, as some learned men think, but precisely the fiftieth year; which may appear,

1. Because the Jews account it so, which is confessed by the adversaries of this opinion, who say that the Jews err in the computation of the jubilee, as they do in Christ, the great end and antitype of the jubilee. But it is not probable that the Jews should universally err in a matter of constant practice among themselves, especially when there was nothing of interest or prejudice in the case, as there was in reference to Christ.

2. Because it is expressly called the fiftieth year here, and Leviticus 25:11, that fiftieth year, which was not true if it was but the nine and fortieth year. It is said it is called so popularly, and it was so if you take in the foregoing jubilee. But it must be remembered, that there was not yet any foregoing jubilee, but the very first of the kind is expressly called the fiftieth year, which in truth it was not if the jubilee was ended ere the fiftieth year began.

3. From the common course of computation. The old weekly sabbath is called the seventh day, because it truly was so, being next after the six days of the week, and distinct from them all; and the year of release is called the seventh year, Leviticus 25:4, as immediately following the six years, Leviticus 25:3, and distinct from them all. And therefore, in like manner, the jubilee must needs be called the fiftieth year, because it comes next after seven times seven, or forty-nine years, Leviticus 25:8, and is distinct from them all.

4. From Leviticus 25:11,12, where it is said, ye shall not sow, nor reap, &c; for it is the jubilee, &c.; which looks like a vain and useless repetition, if this year were but one of the seven years, for this very command was given concerning every seventh year, Leviticus 25:4; but if this year of jubilee was, as indeed it was, a year distinct from and coming after the seven sevens of years, then this repetition and application of that command to it was highly necessary, because otherwise it might seem hard and unreasonable that they should forbear sowing and reaping two years together, which hereby they are commanded to do. Two things are objected against this:

1. That the jubilee was only a revolution of forty-nine years. But that seems a great mistake, for it is most expressly distinguished from them all, and by way of distinction called the fiftieth year, therefore surely none of the forty-nine.

2. The difficulty propounded Leviticus 25:20 concerns only the seventh year, whereas it had been a greater difficulty if it had been extended to the jubilee, and the jubilee had been another vacant year coming next after the seventh year. But though the difficulty was greater for the jubilee, yet it was more frequent for the seventh year; and the resolution of the one made the way plan for the satisfaction of the other. For as God promised so to bless every sixth year, that it should bring forth fruit for three years, Leviticus 25:21; so when the case was extraordinary, as in the jubilee, it was but reasonable to expect an extraordinary blessing from God upon that sixth year which went next before the last of the seventh years, or the forty-ninth year, that it should then bring forth fruit for four years. All the inhabitants thereof: understand such as were Israelites; principally to all servants, even to such as would not and did not go out at the seventh year, and to the poor, who now were acquitted from all their debts, and restored to their possessions. A jubilee; so called, either from the Hebrew word jobel, which signifies first a ram, and then a ram's horn, by the sound whereof it was proclaimed; or from Jubal, the inventor of musical instruments, Genesis 4:21, because it was celebrated with music and all expressions of joy. Every man unto his possession, which had been sold, or otherwise alienated from him. This law was not at all unjust, because all buyers and sellers had an eye to this condition in their bargains; but it was necessary and expedient in many regards; as,

1. To mind them that God alone was the Lord and Owner and Proprietor both of them and of their lands, and they only his tenants and farmers; a point which they were very apt to forget.

2. That hereby inheritances, families, and tribes might be kept entire and clear until the coming of the Messias, who was to be known, as by other things, so by the tribe and family out of which he was to come. And this accordingly was done by the singular providence of God until the Lord Jesus did come. Since which time those characters are miserably confounded; which is no small argument that the Messias is come.

3. To set bounds both to the insatiable avarice of some, and the foolish prodigality of others, that the former might not wholly and finally swallow up the inheritances of their brethren, and the latter might not be able to undo themselves and their posterity for ever, which was a singular privilege of this law and people. Every man unto his family, from whom he was gone, being sold to some other family, either by himself or by his father.