Leviticus 25:8. &c. And thou shalt number seven sabbaths of years unto thee— Or, Seven weeks of years unto thee. As the sabbatical year was to be every seventh year, so the year of jubilee was to be every seventh sabbatical year; and though of greater dignity, and honoured with some higher privileges, was, in other respects, the same with the sabbatical year mentioned in the foregoing verses. This is the rather to be noted, as some have conceived that the sabbatical year differed from that of the jubilee. It was proclaimed by sound of trumpet through the whole country upon the great day of atonement, i.e. on the tenth of our September; from whence it is most reasonably concluded, that the sabbatical year also had its commencement at the same time. It is called the year of jubilee, as that word is formed from a Hebrew noun, signifying the sound of a trumpet, which was used to proclaim it. See Exodus 19:13.Genesis 4:21. On this year, not only the usual rest of the sabbatical year was given to the land, Leviticus 25:11-12 but liberty was proclaimed to all the inhabitants of the land, Leviticus 25:10. Every ancient owner of lands and estates, which had been alienated by sale, was to be restored to his possession: every Israelitish slave, set free, was to return to the family he belonged to; so that, how often so ever a man's estate had been sold or alienated, from one jubilee to another, or how many hands soever it had passed through, yet, in fifty years, the estate must revert to the heirs of the persons who were first possessed of it. Many and great were the advantages arising to the public from these excellent laws respecting the sabbatical year, and the year of jubilee.* 1. The people were thus put in mind that the earth brought not forth of itself, but by the fructifying influences of the divine power, which consequently served to beget in them a trust in God and his providence: therefore God promised to command his blessing upon them in the sixth year, and to make the earth bring forth a triple increase; see 20th and 21st verses. It was a curb to avarice; habituating them to the exercises of humanity towards their slaves and beasts, of mercy and liberality to the poor: and Philo observes, as we have before remarked, that it was also a wise, political contrivance, to let the earth rest in order to recruit its strength. 2. It provided against all ambitious designs of private persons, or persons in authority, against the public liberty; for no person, in any of the tribes, was allowed by this constitution to procure such estates as could give them hopes of success in oppressing their brethren and fellow-subjects. They had no riches to bribe indigent persons to assist them; nor could there, at any time, be any considerable number of indigent persons to be corrupted: the power in the hands of so many freeholders of each tribe was so unspeakably superior to any power in the hands of one, or of a few men, that it is impossible to conceive how any such ambitious designs should succeed, if any persons had been found weak enough to attempt them. 3. This equal and moderate provision for every person wisely cut off the means of luxury, with the temptations to it from example: it almost necessarily put the Hebrew nation upon industry and frugality; and yet gave to every one such a property, with such an easy state of liberty, that they had sufficient reason to esteem and value them, and endeavour to preserve and maintain them. 4. A provision was thus made for settling and maintaining a numerous and brave militia of 600,000 men; which, if their force was rightly directed and used, would not only be a sufficient defence against any attempts of their less powerful neighbours, but, considering the natural security of their country, into which no inroads could be made but through very difficult passes, would be a force sufficient to defend them against the more powerful empires. 5. Thus, too, the Almighty excellently provided for fixing the Jews to the land of Canaan, and keeping them united; since all their possessions were so entailed, that the right heir could never be wholly excluded from his estate. 6. Thus a perfect distinction of tribes and families was preserved; for which end their genealogies were of necessity to be carefully kept, that they might be able to prove their right to the inheritance of their ancestors. By this means the tribe and family of the MESSIAH were fully ascertained when he was born, in order that it might be clearly proved that he was of the tribe of Judah, and of the lineage of David, as was foretold of him by the prophets. 7. Further, this institution was made subservient to religion; for the people were then peculiarly to be instructed in the law of God, which was appointed to be read this year in the audience of all Israel, men, women, and children, when they assembled before God at the feast of tabernacles. See Deuteronomy 31:10-11; Deuteronomy 12:8. This excellent institution not only served to these civil and religious uses, but also was typical of the great year of gospel-salvation, which, in allusion to it, is styled by the prophet the year of God's redeemed, and the acceptable year of the Lord, upon which the gospel trumpet proclaimed liberty to the captives, and the opening of the prison to them that are bound. Read Isaiah 61:1, &c. and Leviticus 27:13. Let it just be observed, that the time when the glad signal of jubilee was given was the 10th day of the seventh month; a day whereon the future expiation of the Messiah was clearly exhibited; see ch. Leviticus 23:27 and ch. Leviticus 16:29 and what I have there remarked on the goat that was slain, and on that which was sent away; whereby is signified that our jubilee begins in the atonement of Jesus Christ, as theirs began on the day on which it was prefigured. The intermission of labour, the cancelling of debts, the delivery from bondage, the reversion of all inheritances, bear an evident reference to the great spiritual blessings of the Gospel; which gives rest to our souls, remission of our sins, release from their bondage, and restoration to our glorious and never-failing inheritance in heaven.
* See Cunaeus de Repub. Heb. lib. 1: cap. 3. Lowman's Dissert. on the Civil Government of the Hebrews, p. 47, &c. and L'Enfant and Beausobre's Introduction to the New Testament, p. 165.