Matthew Poole and continuators on Leviticus 25:10

10 And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land, unto all the inhabitants thereof: it shall be a jubilee unto you, and ye shall return every man unto his possession, and ye shall return every man unto his family.

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 Iews erre in the computation of the Iubilee, as they do in Christ, the great end and antitype of the Iubilee. But it is not probable that the Jews should universally erre in a matter of constant practise 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 expresly called the fiftieth year here, and ver. 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 remembred, that there was not yet any foregoing Jubilee, but the very first of the kind is expresly 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, ver. 4. as immediately following the six years, ver. 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, ver. 8. and is distinct from them all. From ver. 11, 12. where it is said, ye shall not sow, nor reap, &c. For it is the Iubilee, &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, ver. 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 onely a revolution of forty nine years. But that seems a great mistake, for it is most expresly distinguished from them all, and by way of distinction called the fiftieth year, therefore surely none of the forty nine. 2. The difficulty propounded v. 20. concerns onely the 7th. 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 plain 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, ver. 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.

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.

So called either from the Hebrew word Iobel which signifies first a ram, and then a rams horn, by the sound whereof it was proclaimed; or from Iubal, the inventour of Musical instruments, Gen. 4. 21. because it was celebrated with Musick and all expressions of joy.

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 onely 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 priviledge of this Law and People.

From whom he was gone being sold to some other Family either by himself or by his Father.