Jubilee—Servants
With the Day of Atonement the Jubilee began, and on it was it proclaimed. With what gladness those benefiting by it must have kept the feast of Tabernacles, which began five days later. But surely the deep meaning of its being proclaimed on that day will be better understood by Israel, when they shall nationally come to enjoy restoration to the land of their inheritance, as well as full freedom from any Gentile yoke. Not only, however, will it prove an institution fraught with joy to the people as a whole, but to the Israelites in the land it was also of great importance, keeping alive as it did in the heart of the poverty stricken one, the hope of freedom, and clearance from all charge on his properties or person, and regulating the value of land for sale, and reminding all that the true owner of the soil was Jehovah. They were His tenants really. Would any sell his property, he could only sell it till the Jubilee, the number of years which preceded it, guiding the vendor and the purchaser as to the price to be offered and accepted. Thus they could never alienate their land in perpetuity. though but for this institution there was no obstacle, in the way of it. Perhaps to some Israelites this revelation appeared only as statute law, which did not concern him directly, unless he were a purchaser or a vendor. Many, perhaps, in these days will view it merely as a relic of by-gone legislation. But to the instructed Christian it surely speaks, reminding such of the danger, nay the certainty, there would be of losing his inheritance, if it was entrusted to his safe keeping, and of the grace of Jehovah which provided. for His earthly people that theirs should never be finally lost. To us, too, the sounding of the, Jubilee trumpet on the Day of Atonement tells its tale. For we learn that on no ground but that of the atoning death of Christ, can those who have forfeited all claim to an inheritance and blessing ever regain it; whilst for ourselves we have to own that but for His death we should have no portion, and no prospect but one of unsparing and everlasting punishment. Into their inheritance Israel will be reinstated on that ground by-and-bye. Of ours we have to say, in the language of the New Testament, it is reserved, or kept for us in heaven, who are kept by the power of God through faith unto salvation, ready to be revealed in the last time. What is entrusted to man's hands fails, and no wonder. The saint needs to be kept, guarded himself by the power of God, if he is to enter on the enjoyment of his portion in heaven in the future.
Certain details connected with the Jubilee follow, having respect both to the inheritance of the poor Israelite (25-34), and to his personal liberty (35-55). As regards the former, if from poverty he sold any of his possession, and that is the only ground here stated, on which he was permitted to alienate his patrimonial estate, the right of redemption, ere the Jubilee arrived, was reserved to him, or to his kin. If a kinsman came forward to effect it, this law empowered such an one to do it. If he himself had no kinsman to do it, liberty to redeem it was reserved to him. But on his part its redemption depended on his ability. The inheritance was to be prized, and none ought to have thought lightly of it, for it was God's provision for His people. To part with it except under the pressure of circumstances, was not, therefore, it would appear, to be thought of. To redeem it, if able (26), it became the original owner. Naboth, who had not fallen into poverty, refused to sell his vineyard at the personal request of the king. " The Lord forbid it me, that I should give the inheritance of my fathers unto thee " (1 Kings 21:33And Naboth said to Ahab, The Lord forbid it me, that I should give the inheritance of my fathers unto thee. (1 Kings 21:3)).
With a house in a walled town it was different. The Israelite who owned it might dispose of it subject to its redemption within one year from the date of sale. If he failed from any cause to exercise his right within that time, the purchase stood good, and the title of the purchaser to possess it in perpetuity became indefeasible. Gracious, however, was the provision here made about the house. None were to be taken advantage of, or to be betrayed into parting with their house in a walled town, without the power of reconsidering their act; though, as with land, so with the house, human ability was an essential requisite for the vendor to repossess what he had sold. Where his land was in question, his kinsman might redeem it; where it was a house, the interposition of a kinsman is not, it would seem, provided for.
As regards the Levites, the law was different. They had no tribal possession of land, as their brethren had; but their cities with the suburbs were assigned to them from God. Of these, their cities or houses could be sold, subject to the right of redemption at any time, and with the certainty of their going out free at the Jubilee, but the fields of the suburbs of their cities could never be sold, they were a perpetual possession (32-34). Thus those set apart to wait on the service of God could never be wholly stript of the possessions which Jehovah had secured for them. They were always to have their portion of the tithes, and to enjoy the produce of the fields of their possession.
Next follow regulations concerning the person of the Israelite, and redemption from slavery. The nation had once been in slavery in Egypt, and this they were never to forget. So a poor Israelite was to be cared for by his brethren, and his wants supplied (35-38), and neither usury nor increase exacted from him. How the Almighty threw His shield around the weak one, that he should not be trampled on by his brethren. But if from poverty he was sold to an Israelite, he was to to be treated as an hired servant, and to go out free at the Jubilee. For there appears to have been no provision made by the law for redemption from servitude to one of his own nation. At the Jubilee he went out free, whereas a bondsman from the nations, serving the same Israelitish master, remained a bondsman forever. For him no year of Jubilee with its welcome trumpet sound could ever be looked for. Death, or manumission by favor of his master could alone release him. How favored was the Israelite, who knew that no power could keep him in servitude after the trumpet of the Jubilee had sounded. Favored indeed he was, and especially watched over by Jehovah.
That appeared further in the regulations laid down as to his servitude to a stranger or sojourner. In this case redemption was permitted. One of his brethren might redeem him, either his uncle or his uncle's son, or any nigh of kin to him of his family, or if the man himself was able he could effect his own redemption (48, 49), the number of years from the next Jubilee regulating the equitable and only legal price. If not redeemed, he would go out free at the Jubilee with his family. Thus of his personal liberty he could not be finally deprived; and during his servitude the stranger was not to treat him with rigor. " For unto-me," said Jehovah, " the children of Israel are servants, they are my servants, whom I brought forth out of the land of Egypt, I am the Lord your God " (55). Redemption, then, from servitude to a stranger was permitted by the law, though the exercise of the right depended on the kinsman doing his part, or the poor Israelite acquiring ability to effect it for himself. If that hope failed him, he had always the Jubilee in prospect. So for Israel's national restoration they have to wait till the year of the Lord's redeemed shall come (Isa. 63:44For the day of vengeance is in mine heart, and the year of my redeemed is come. (Isaiah 63:4)). For that, as the prophet teaches us, they will not wait in vain.
The land was Jehovah's. The people were His servants. The rights of God are inalienable. How comforting to the poor man must the Jubilee have been. How comforting to the people will these principles be found in the future. Jehovah's people, Jehovah's servants they are, and He will never give them up, nor forego His rights over them and the land. A bright side this is to this thought, that they are His, as the chapter points out. A dark side there is to it, as well, as the following one opens out. As His servants He will set them in their land free from the claim of the stranger and the oppressor. But as His servants He must first punish them for their iniquities. So the hope of restoration is treated of, ere their exile is predicted, to cheer them throughout it.