TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 25:8–22. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The general institution of the jubilee, Lev 25:8. etc.
1.When it was to be observed: after seven sabbaths of years (Lev 25:8), whether the forty-ninth or fiftieth is a great question among learned men: that it should be the seventh sabbatical year, that is, the forty-ninth (which by a very common form of speech is called the fiftieth), seems to me most probable, and is, I think, made pretty clear and the objections removed by that learned chronologer Calvisius; but this is not a place for arguing the question. Seven sabbaths of weeks were reckoned from the passover to the feast of pentecost (or fiftieth day, for so pentecost signifies), and so seven sabbaths of years from one jubilee to another, and the seventh is called the fiftieth; and all this honour is put upon the sevenths for the sake of God's resting the seventh day from the work of creation.
2.How it was to be proclaimed, with sound of trumpet in all parts of the country (Lev 25:5), both to give notice to all persons of it, and to express their joy and triumph in it; and the word jobel, or jubilee, is supposed to signify some particular sound of the trumpet distinguishable from any other; for the trumpet that gives an uncertain sound is of little service, Co1 14:8. The trumpet was sounded in the close of the day of atonement; thence the jubilee commenced, and very fitly; when they had been humbling and afflicting their souls for sin, then they were made to hear this voice of joy and gladness, Psa 51:8. When their peace was made with God, then liberty was proclaimed; for the removal of guilt is necessary to make way for the entrance of all true comfort, Rom 5:1, Rom 5:2. In allusion to this solemn proclamation of the jubilee, it was foretold concerning our Lord Jesus that he should preach the acceptable year of the Lord, Isa 61:2. He sent his apostles to proclaim it with the trumpet of the everlasting gospel, which they were to preach to every creature. And it stands still foretold that at the last day the trumpet shall sound, which shall release the dead out of the bondage of the grave, and restore us to our possessions.
3.What was to be done in that year extraordinary; besides the common rest of the land, which was observed every sabbatical year (Lev 25:11, Lev 25:12), and the release of personal debts (Deu 15:2, Deu 15:3), there was to be the legal restoration of every Israelite to all the property, and all the liberty, which had been alienated from him since the last jubilee; so that never was any people so secured in their liberty and property (those glories of a people) as Israel was. Effectual care was taken that while they kept close to God these should not only not be taken from them by the violence of others, but not thrown away by their own folly.
(1.)The property which every man had in his dividend of the land of Canaan could not be alienated any longer than till the year of jubilee, and then he or his should return to it, and have a title to it as undisputed, and the possession of it as undisturbed, as ever (Lev 25:10, Lev 25:13): "You shall return every man to his possession; so that if a man had sold or mortgaged his estate, or any part of it, it should then return to him or his heirs, free of all charge and encumbrance. Now this was no wrong to the purchaser, because the year of jubilee was fixed, and every man knew when it would come, and made his bargain accordingly. By our law indeed, if lands be granted to a man and his heirs, upon condition that he should never sell or alienate them, the grant is good, but the condition is void and repugnant: Iniquum est ingenuis hominibus (say the lawyers) non esse liberam rerum suarum alienationem - It is unjust to prevent free men from alienating their own possessions. Yet it is agreed in the books that if the king grant lands to a man in fee upon condition he shall not alienate, the condition is good. Now God would show his people Israel that their land was his, and they were his tenants; and therefore he ties them up that they shall not have power to sell, but only to make leases for any term of years, not going beyond the next jubilee. By this means it was provided,
[1.]That their genealogies should be carefully preserved, which would be of use for clearing our Saviour's pedigree.
[2.]That the distinction of tribes should be kept up; for, though a man might purchase lands in another tribe, yet he could not retain them longer than till the year of jubilee, and then they would revert of course.
[3.]That none should grow exorbitantly rich, by laying house to house, and field to field (Isa 5:8), but should rather apply themselves to the cultivating of what they had than the enlarging of their possessions. The wisdom of the Roman commonwealth sometimes provided that no man should be master of above 500 acres.
[4.]That no family should be sunk and ruined, and condemned to perpetual poverty. This particular care God took for the support of the honour of that people, and the preserving, not only of that good land to the nation in general, but of every man's share to his family in particular, for a perpetual inheritance, that it might the better typify that good part which shall never be taken away from those that have it.
(2.)The liberty which every man was born to, if it were sold or forfeited, should likewise return at the year of jubilee: You shall return every man to his family, Lev 25:10. Those that were sold into other families thereby became strangers to their own; but in this year of redemption they were to return. This was typical of our redemption by Christ from the slavery of sin and Satan, and our restoration to the glorious liberty of the children of God. Some compute that the very year in which Christ died was a year of jubilee, and the last that ever was kept. But, however that be, we are sure it is the Son that makes us free, and then we are free indeed.
II.A law upon this occasion against oppression in buying and selling of land; neither the buyer nor the seller must overreach, Lev 25:14-17.
In short, the buyer must not give less, nor the seller take more, than the just value of the thing, considered as necessarily returning at the year of jubilee. It must be settled what the clear yearly value of the land was, and then how many years' purchase it was worth till the year of jubilee. But they must reckon only the years of the fruits (Lev 25:15), and therefore must discount for the sabbatical years. It is easy to observe that the nearer the jubilee was the less must the value of the land be. According to the fewness of the years thou shalt diminish the price. But we do not find it so easy practically to infer thence that the nearer the world comes to its period the less value we should put upon the things of it: because the time is short, and the fashion of the world passeth away, let those that buy be as though they possessed not. One would put little value on an old house, that is ready to drop down. All bargains ought to be made by this rule, You shall not oppress one another, nor take advantage of one another's ignorance or necessity, but thou shalt fear thy God. Note, The fear of God reigning in the heart would effectually restrain us from doing any wrong to our neighbour in word or deed; for, though man be not, God is the avenger of those that go beyond or defraud their brethren, Th1 4:6. Perhaps Nehemiah refers to this very law (Neh 5:15), where he tells us that he did not oppress those he had under his power, because of the fear of God.
III.Assurance given them that they should be no losers, but great gainers, by observing these years of rest. It is promised,
1.That they should be safe: You shall dwell in the land in safety, Lev 25:18. and again, Lev 25:19. The word signifies both outward safety and inward security and confidence of spirit, that they should be quiet both from evil and from the fear of evil.
2.That they should be rich: You shall eat your fill. Note, If we be careful to do our duty, we may cheerfully trust God with our comfort.
3.That they should not want food convenient that year in which they did neither sow nor reap: I will command my blessing in the sixth year, and it shall bring forth fruit for three years, Lev 25:21. This was,
(1.)A standing miracle, that, whereas at other times one year did but serve to bring in another, the productions of the sixth year should serve to bring in the ninth. Note, The blessing of God upon our provision will make a little go a great way, and satisfy even the poor with bread, Psa 132:15.
(2.)A lasting memorial of the manna which was given double on the sixth day for two days.
(3.)It was intended for an encouragement to all God's people, in all ages, to trust him in the way of duty, and to cast their care upon him. There is nothing lost by faith and self-denial in our obedience.
Historical interpretation
Fifteen Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Who is there who has grasped the mind of Christ so well that he knows the meaning of the seventh year of freedom of Hebrew slaves and the remission of debts and the intermission of the cultivation of the holy land? Over and above the feast of every seventh year is the feast called the jubilee. No one can ever come near divining its precise meaning or the true import of the prescriptions enjoined by it, except him who knows the Father’s will and his disposition for every age according to “his incomprehensible judgments and unsearchable ways.”
Seven weeks of years in ancient times produced the celebrated jubilee, in which the earth kept the sabbath, debts were canceled, slaves were set free and, as it were, a new life was established again, the old one in a certain way attaining its fulfillment in the number seven. These things are figures of this present age which revolves through the seven days and passes us by; an age in which the penalties for the lesser sins are paid according to the loving care of the good Lord, so that we may not be handed over for punishment in the age without end.
The number of this psalm is not without reason. It has reference to the year of the jubilee, which among the Jews dissolved old contracts and obligations and which in Leviticus the Lord ordered all dwellers on earth to call the year of remission. The number also refers to Pentecost, when after the Lord’s ascension the Holy Spirit came on the apostles, working miracles and imparting the gift of charisms. So too this psalm, which is given the number , if recited with a pure heart, looses sins, cancels the bond of our debt and, like the year of remission, frees us through the Lord’s kindness of the debts of our sins. Exposition of the Psalms , conclusion.
THE NUMBER OF THIS PSALM IS NOT WITHOUT REASON. IT HAS REFERENCE TO THE YEAR OF THE JUBILEE, WHICH AMONG THE JEWS DISSOLVED OLD CONTRACTS AND OBLIGATIONS AND WHICH IN LEVITICUS THE LORD ORDERED ALL DWELLERS ON EARTH TO CALL THE YEAR OF REMISSION. THE NUMBER ALSO REFERS TO PENTECOST, WHEN AFTER THE LORD’S ASCENSION THE HOLY SPIRIT CAME ON THE APOSTLES, WORKING MIRACLES AND IMPARTING THE GIFT OF CHARISMS. SO TOO THIS PSALM, WHICH IS GIVEN THE NUMBER 50, if recited with a pure heart, looses sins, cancels the bond of our debt and, like the year of remission, frees us through the Lord’s kindness of the debts of our sins.
In the law the fiftieth year was ordered to be called [the year] of jubilee, that is, “forgiving” or “changed.” During it the people were to remain at rest from all work, the debts of all were to be canceled, slaves were to go free [and] the year itself was to be more notable than other years because of its greater solemnities and divine praises. Therefore by this number is rightly indicated that tranquility of greatest peace when, as the apostle says, at the sound of the last trumpet “the dead will rise and we shall be changed” into glory. Then, when the labors and hardships of this age come to an end and our debts, [that is] all our faults, have been forgiven, the entire people of the elect will rejoice eternally in the sole contemplation of the divine vision. And that most longed-for command of our Lord and Savior will be fulfilled: “Be still, and see that I am God.”
We read in the law that the fiftieth year was ordered to be designated as a jubilee (that is, a [year for] releasing or exchanging), in which the whole people should rest from all cultivation of the land and everyone’s debts should be canceled. And we know that in the New Testament the grace of the Holy Spirit came upon the apostles on the day of Pentecost (that is, the fiftieth day of the Lord’s resurrection) and hallowed the beginnings of the church that was being brought into existence by its coming. It is agreed then that by this number can rightly be figured either the grace of the Holy Spirit or the joy of future blessedness, to which one is brought through the gift of the same Spirit and in the perception of which alone is true rest and joy.
Remission: That is, a general release and discharge from debts and bondage, and a reinstating of every man in his former possessions.
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Summary
Leviticus 25:10 serves as the foundational decree for the Year of Jubilee, a divinely ordained fiftieth year in Israel's liturgical and social calendar. This sacred year mandated a sweeping proclamation of liberty throughout the land for all its inhabitants, signifying a comprehensive release from debt, freedom from servitude, and the restoration of ancestral land to its original families. This institution profoundly reinforced God's ultimate sovereignty over the land and His covenant people, ensuring social equity, preventing permanent economic disparity, and periodically resetting the nation's economic and social landscape according to divine principles.
Context
Literary Context
Leviticus 25 is entirely dedicated to the intricate laws governing the Sabbatical Year and the Year of Jubilee, building upon the broader themes of holiness, covenant faithfulness, and God's ownership of the land and His people, which permeate the book of Leviticus. The preceding verses detail the regulations for the Sabbatical Year (Leviticus 25:1-7), where the land was commanded to lie fallow every seventh year, and its produce was for common consumption. The Jubilee, occurring after seven cycles of seven Sabbatical years (Leviticus 25:8-9), represents the culmination of these cyclical restorations, extending the principles of rest and release from the land to the people and their possessions. It is intricately linked with the agricultural and social life of Israel, ensuring that the covenant blessings of the land were not permanently monopolized by a few but periodically redistributed, reflecting God's justice and provision for all, thereby preventing the permanent impoverishment of any Israelite family.
Historical & Cultural Context
The institution of the Jubilee Year was a unique social and economic mechanism given exclusively to ancient Israel, profoundly distinguishing them from surrounding nations. In the broader ancient Near East, debt slavery and permanent land dispossession were common, leading to significant social stratification, the concentration of wealth, and the perpetual impoverishment of certain families. God's law, however, sought to prevent the formation of a permanent underclass and to ensure that the tribal land allotments, given as an inheritance from God during the conquest (Joshua 13-21), remained within families. The Jubilee served as a profound and tangible reminder that the land ultimately belonged to God (Leviticus 25:23 declares, "The land shall not be sold permanently, for the land is mine; with me you are only foreigners and strangers."). This system was designed to maintain social equity, prevent the unchecked concentration of wealth and power, and periodically reset the economic playing field, fostering a society rooted in covenant faithfulness, mutual care, and dependence on divine provision rather than human avarice.
Key Themes
Leviticus 25:10 contributes significantly to several major theological and narrative themes within the book of Leviticus and the broader Pentateuch. Firstly, it underscores the theme of God's Sovereignty and Ownership, particularly over the land of Israel. The Jubilee's provisions make it clear that the land is not a commodity to be permanently bought and sold, but a divine gift held in stewardship. Secondly, it highlights God's unwavering commitment to Justice and Equity for His people. By mandating the release of debts, freedom for slaves, and the return of land, the Jubilee actively counteracted economic oppression and ensured that every Israelite family had a fair chance at prosperity and dignity, preventing the creation of a permanent underclass. Thirdly, the theme of Redemption and Restoration is central, as the Jubilee provided a mechanism for individuals and families to be restored to their original status, possessions, and familial relationships, echoing God's redemptive work in bringing Israel out of slavery in Egypt and into the Promised Land. Finally, it reinforces the principle of Sabbath and Rest, extending the concept of rest from the weekly Sabbath and the Sabbatical Year to a grand, societal scale, emphasizing God's provision and the need for humanity to trust in His care rather than relentless toil and accumulation.
Exposition and Analysis
Key Word Analysis
This verb (H6942) signifies "to be (causatively, make, pronounce or observe as) clean (ceremonially or morally); appoint, bid, consecrate, dedicate, defile, hallow, (be, keep) holy(-er, place), keep, prepare, proclaim, purify, sanctify(-ied one, self), [idiom] wholly." In the context of Leviticus 25:10, to "hallow" the fiftieth year means to set it apart as sacred, to consecrate it to God's purposes. It was not merely a secular decree but a divinely instituted observance, reflecting God's character and His redemptive plan for His people. The act of hallowing the year underscored its divine origin and the spiritual significance of the Jubilee's provisions.
This noun (H1865) is derived from an unused root meaning "to move rapidly," and conveys the meaning of "freedom; hence, spontaneity of outflow, and so clear; liberty, pure." In this verse, dᵉrôwr denotes a comprehensive and sweeping emancipation. It implies a release from various forms of bondage: release from financial debts, freedom for those who had sold themselves into indentured servitude, and the restoration of ancestral land to its original owners. The proclamation of dᵉrôwr throughout the land was a profound act of divine grace, ensuring that no Israelite would be permanently dispossessed or enslaved due to economic hardship, thereby affirming their status as God's redeemed people and maintaining social equity.
This noun (H3104) or yôbêl is apparently from a root meaning "to flow" or "to bring," and refers to "the blast of a horn (from its continuous sound); specifically, the signal of the silver trumpets; hence, the instrument itself and the festival thus introduced; jubile, ram's horn, trumpet." The term "jubile" is derived from the Hebrew word for "ram's horn" or "trumpet," specifically the shofar. The sounding of the ram's horn on the Day of Atonement (Leviticus 25:9) marked the beginning of this special year. Thus, "jubile" refers not only to the year itself but also to the instrument whose loud, public, and unmistakable blast announced its arrival, symbolizing a sweeping declaration of freedom and restoration.
Verse Breakdown
"And ye shall hallow the fiftieth year"
This initial command establishes the profound sacredness of the Jubilee. It was not merely a legal or economic policy but a spiritual observance, set apart by God Himself as distinct and holy. To "hallow" it meant to recognize its divine origin and purpose, treating it with reverence and obedience, reflecting God's character and His redemptive plan for His people.
"and proclaim liberty throughout [all] the land unto all the inhabitants thereof"
This is the central, defining command and characteristic of the Jubilee. The "proclamation of liberty" (dᵉrôwr) was a universal declaration, extending to every person living in the land of Israel, regardless of their social or economic standing. This encompassed a comprehensive release from all forms of debt, the freedom of indentured servants, and the restoration of ancestral land to its original families. This was a sweeping act of social and economic reset, ensuring that no one was permanently marginalized or dispossessed within the covenant community.
"it shall be a jubile unto you"
This phrase identifies the nature of the fiftieth year—it is the "Jubilee," characterized by the sounding of the ram's horn and the comprehensive release and restoration it entailed. It was a unique and foundational institution for the Israelites, a time of profound national restoration, celebration of God's provision, and demonstration of His justice and compassion among His people.
"and ye shall return every man unto his possession"
A key practical outcome of the Jubilee was the mandatory return of all land to its original tribal and family allotments. While land could be sold or leased, it was understood that such transactions were temporary, effective only until the next Jubilee, at which point it reverted to its original owner. This prevented the permanent accumulation of land by a few powerful families and ensured that every family retained their God-given inheritance, maintaining the integrity of the tribal land distribution.
"and ye shall return every man unto his family"
This clause addresses the restoration of personal and familial relationships and structures. Those who had sold themselves or their children into indentured servitude due to poverty were released from their obligations and returned to their families. This ensured the preservation of family units and tribal structures, preventing the permanent dissolution of families due to economic hardship and upholding the dignity and covenant status of every Israelite.
Literary Devices
Leviticus 25:10 employs several significant literary devices to convey its profound message. Symbolism is prominently featured, particularly with the "fiftieth year" and the "proclamation of liberty." The fiftieth year, following seven cycles of seven, symbolizes completion, divine order, and a new beginning, echoing the Sabbath principle on a grander, societal scale. The "proclamation" itself, likely accompanied by the blowing of the ram's horn (shofar), is a powerful auditory symbol of a sweeping, undeniable decree from God, signaling a profound shift in the social and economic order. The concept of "liberty" (dᵉrôwr) is also deeply symbolic, representing not just economic freedom but a holistic restoration to one's rightful place in the community and before God. The verse also utilizes Repetition with the phrase "ye shall return every man," emphasizing the comprehensive and individual nature of the restoration—each person was to be personally affected by the return to possession and family. This repetition underscores the profound impact of the Jubilee on every aspect of Israelite life, highlighting God's meticulous care for the well-being and equity of His covenant people.
Theological and Thematic Connections
The Jubilee Year, as decreed in Leviticus 25:10, is a profound theological statement about God's character and His divine vision for His covenant people. It powerfully underscores His absolute sovereignty over the land of Israel and its inhabitants, serving as a perpetual reminder that the Israelites were merely stewards of His inheritance, not ultimate owners. The institution of Jubilee reveals God's deep commitment to justice, equity, and compassion, providing a divinely mandated mechanism to prevent the permanent disenfranchisement of the poor and to ensure periodic social and economic resets. It teaches that true freedom, security, and flourishing come from aligning with God's righteous design, which prioritizes human dignity, familial integrity, and communal well-being over unchecked accumulation of wealth or power. The Jubilee is, therefore, a testament to God's redemptive nature, providing a tangible framework for release and restoration within the earthly realm, while simultaneously foreshadowing a greater, ultimate liberation yet to come.
Reflection and Application
The profound principles embedded within the Jubilee Year continue to resonate deeply for believers today, even though its specific legal mandates are not literally observed in the New Covenant era. This ancient decree challenges us to critically examine our own relationship with possessions, wealth, and the pursuit of social justice. Do we truly recognize God's ultimate ownership of all things, holding our resources with open hands, ready to share, release, and redistribute as His faithful stewards? The Jubilee's resounding call to "proclaim liberty" compels us to actively seek the freedom, flourishing, and restoration of others, especially those marginalized by economic hardship, systemic injustice, or social disparity. It cultivates a spirit of radical generosity, encourages the forgiveness of debts (both financial and relational), and fosters a profound commitment to repairing brokenness and fostering reconciliation in our communities and families. Ultimately, the Jubilee invites us to live in hopeful anticipation of God's final, perfect restoration, when all things will be made new, and true, eternal liberty will be fully realized in Christ's kingdom.
Questions for Reflection
FAQ
What was the primary purpose of the Jubilee Year?
The primary purpose of the Jubilee Year was multifaceted, serving as a divinely mandated social and economic reset for ancient Israel. Its core aims were to prevent the permanent accumulation of wealth and land by a few, to ensure that no Israelite became permanently enslaved due to poverty or debt, and to periodically restore ancestral land to its original families and tribes. It reinforced God's ultimate ownership of the land and His desire for justice, equity, and compassion among His covenant people. By ensuring that the blessings of the Promised Land were periodically redistributed, the Jubilee prevented the formation of a permanent underclass and maintained the integrity of family and tribal inheritances, fostering a more egalitarian society.
How often did the Jubilee Year occur, and what was its significance in the Israelite calendar?
The Jubilee Year occurred every fiftieth year, immediately following seven cycles of seven Sabbatical Years, as outlined in Leviticus 25:8-9. Its significance was profound and unparalleled in the Israelite calendar. It was a time of universal release, a "year of the Lord's favor," where all debts were canceled, all Israelite indentured servants were freed, and all ancestral lands that had been sold or leased reverted to their original owners. It also mandated a year of rest for the land, similar to the Sabbatical Year, but with broader and more comprehensive implications for personal, familial, and property liberation, symbolizing a grand reset of the entire nation's social and economic order.
Christ-Centered Fulfillment
Leviticus 25:10, with its resounding call to "proclaim liberty throughout all the land," finds its ultimate and spiritual fulfillment in the person and redemptive work of Jesus Christ. While the earthly Jubilee provided a temporary, physical, and economic release from bondage, Jesus inaugurated a spiritual Jubilee that offers permanent freedom from the deepest forms of human captivity. When Jesus stood in the synagogue in Nazareth and read from Isaiah 61:1-2, declaring, "The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord's favor" (Luke 4:18-19), He was unequivocally announcing Himself as the long-awaited Messiah, the bringer of the ultimate, eternal Jubilee. Through His atoning sacrifice on the cross, Christ releases us from the crushing debt of sin that held us captive (Colossians 2:13-14), restores us to our true and imperishable inheritance as children of God (Romans 8:17), and reunites us with our heavenly family, the body of Christ. In Christ, the promise of return to our "possession" and "family" is realized as we are reconciled to God and brought into His eternal kingdom, experiencing a profound and lasting liberty that transcends all earthly limitations and physical bondage.