(10) And ye shall hallow the fiftieth year.--Because it is here said "Ye shall hallow the fiftieth year," the authorities during the second Temple inferred that the good work of the jubile is to begin with the first day of Tishri, which is the beginning of the year, and which ought to be hallowed. Hence as new year was with the Hebrews the preparation for the Day of Atonement, so it also became the prelude to the acts of mercy which finally came into operation on the Day of Atonement. They therefore began counting the cycle of the jubile from the first of Tishri, or new year, though they proclaimed it on the tenth, or on the close of the Day of Atonement. In accordance with this the authorities during the second Temple record that "from the Feast of Trumpets [i.e., Tishri 1] till the Day of Atonement [i.e., Tishri 10], the slaves were neither manumitted to return to their homes, nor were made use of by their masters, but ate, drank, rejoiced, and wore garlands; and when the Day of Atonement came the judges blew the cornet, the slaves were manumitted to return to their homes, and the fields were set free."

And proclaim liberty . . . unto all the inhabitants--That is, to all the Israelites, who are the true possessors of the land. Hence the ancient authorities conclude that the law of jubile was only in force as long as the whole Jewish nation dwelt in the land, but not after the tribes of Reuben and Gad, and half the tribe of Manasseh, were carried into captivity by Pul and Tilgath-Pilneser kings of Assyria (1Chronicles 5:26), because "all the inhabitants" of the land dwelt no longer in it. It is from this declaration to proclaim liberty that the year of jubile is also called "the year of freedom" (Ezekiel 46:17).

It shall be a jubile.--This is an abbreviation of the fuller form, "a year of jubile," used in the other passages of this chapter (see Leviticus 25:13; Leviticus 25:28; Leviticus 25:40; Leviticus 25:50; Leviticus 25:52; Leviticus 25:54), and denotes "a year proclaimed by the blast of the horn," since the word yobel signifies both ram's horn and the sound emitted from it.

And ye shall return every man.--See Leviticus 25:14-16; Leviticus 25:23-28.

Every man unto his family.--See Leviticus 25:39-40.

Verse 10. - This verse contains a short statement of the two purposes of the jubilee:

(1) to proclaim liberty throughout all the land unto all the inhabitants thereof;

(2) ye shall return every man unto his possession.

25:8-22 The word jubilee signifies a peculiarly animated sound of the silver trumpets. This sound was to be made on the evening of the great day of atonement; for the proclamation of gospel liberty and salvation results from the sacrifice of the Redeemer. It was provided that the lands should not be sold away from their families. They could only be disposed of, as it were, by leases till the year of jubilee, and then returned to the owner or his heir. This tended to preserve their tribes and families distinct, till the coming of the Messiah. The liberty every man was born to, if sold or forfeited, should return at the year of jubilee. This was typical of redemption by Christ from the slavery of sin and Satan, and of being brought again to the liberty of the children of God. All bargains ought to be made by this rule, Ye shall not oppress one another, not take advantage of one another's ignorance or necessity, but thou shalt fear thy God. The fear of God reigning in the heart, would restrain from doing wrong to our neighbour in word or deed. Assurance was given that they should be great gainers, by observing these years of rest. If we are careful to do our duty, we may trust God with our comfort. This was a miracle for an encouragement to all neither sowed or reaped. This was a miracle for an encouragement to all God's people, in all ages, to trust him in the way of duty. There is nothing lost by faith and self-denial in obedience. Some asked, What shall we eat the seventh year? Thus many Christians anticipate evils, questioning what they shall do, and fearing to proceed in the way of duty. But we have no right to anticipate evils, so as to distress ourselves about them. To carnal minds we may appear to act absurdly, but the path of duty is ever the path of safety.And ye shall hallow the fiftieth year,.... The year following the seven sabbaths of years, or forty nine years; and which they were to sanctify by separating it from all others, and devoting it to the uses it was to be put to, and the services done on it, and by abstaining from the tillage of the land, sowing or reaping, and from the cultivation of vines, olives, &c.

and proclaim liberty throughout all the land; to servants, both to those whose ears were bored, and were to serve for ever, even unto the year of jubilee, and then be released; and to those whose six years were not ended, from the time that they were bought; for the jubilee year put an end to their servitude, let the time they had served be what it would; for this year was a general release of servants, excepting bondmen and bondmaids, who were never discharged; hence called the "year of liberty", Ezekiel 46:17; and Josephus (w) says, the word "jobel" or "jubilee" signifies "liberty":

unto all the inhabitants thereof; that were in servitude or poverty, excepting the above mentioned; from hence the Jews gather, than when the tribes of Reuben and Gad, and the half tribe of Manasseh, went into captivity, the jubilees ceased (x), since all the inhabitants were not then in it; but that is a mistake, for the jubilees were continued unto the coming of the Messiah, and perhaps never omitted but once, in the time of the Babylonish captivity:

it shall be a jubilee unto you; to the Israelites, and to them only, as Aben Ezra observes; it was a time of joy and gladness to them, especially to servants, who were now free, and to the poor, who enjoyed their estates again:

and ye shall return every man unto his possession; which had been sold or mortgaged to another, but now reverted to its original owner:

and ye shall return every man unto his family; who through poverty had sold himself for a servant, and had lived in another family. The general design of this law was to preserve the rights of freeborn Israelites, as to person and property, to prevent perpetual servitude, and perpetual alienation of their estates; to continue families and estates as they were originally, that some might not become too rich, and others too poor; nor be blended, but the tribes and families might be kept distinct until the coming of the Messiah, to whom the jubilee had a particular respect, and in whom it ceased. The liberty proclaimed on this day was typical of that liberty from the bondage of sin, Satan, and the law, which Christ is the author of, and is proclaimed by him in the Gospel, Galatians 5:1; a liberty of grace and glory, or the glorious liberty of the children of God: returning to possessions and inheritances may be an emblem of the enjoyment of the heavenly inheritance by the saints; though man by sin lost an earthly paradise, and came short of the glory of God, yet through Christ his people are restored to a better inheritance, an incorruptible one; to which they are begotten by his Spirit, have a right to it through his righteousness, and a meetness for it by his grace, and of which the Holy Spirit is the earnest and pledge, and into which Christ himself will introduce them. And the returning of them to their families may signify the return of God's elect through Christ to the family that is named of him; these were secretly of the family of God from all eternity, being taken into it in the covenant of grace, as well as predestinated to the adoption of children: but by the fall, and through a state of nature by it, they became children of wrath, even as others; yet through redemption by Christ, and faith in him, they receive the adoption of children, and openly appear to be of the family of God, 2 Corinthians 6:18; and all this is proclaimed by the sound of the Gospel trumpet, which being a sound of liberty, peace, pardon, righteousness, salvation, and eternal life by Christ, is a joyful one, Psalm 89:15; where the allusion seems to be to the jubilee trumpet.

(w) Antiqu. l. 3. c. 12. sect. 3.((x) Maimon. & Bartenora in Misn. Eracin, c. 8. sect. 1.