Stranger. The Jews improperly restrain this law to those nations only which have embraced their religion. God requires that the judges shall not shew more favour to their countrymen, than to others who may dwell among them. (Calmet) CHAPTER XXIV. The rest . The land was to enjoy the benefit of rest every seventh year, to remind God's people that he had created the world, and that he still retained dominion over it, (St. Augustine, q. 91, 92,) requiring the spontaneous fruits of that year as a tribute, part of which he gave to the poor. In the mean time, all creatures rested from their labours, and the people were taught to have an entire confidence in Providence. (Calmet) --- This law was given in the desert of Sinai, in the month of Nisan, the second year after the exit: but it did not begin to be in force till the Hebrews entered into the land of Chanaan. (Haydock) Reap entirely, but only take a part, ver. 6. --- First-fruits. None shall be this year presented to the Lord. Hebrew has the word Nezireka, "Nazareat," alluding to the custom of those who, out of devotion, let their hair grow; as here only the spontaneous fruits of the unpruned vine were to be eaten; they were separated, as the word also means, or "sanctified," (Septuagint) being abandoned indifferently for the use of any one that pleased to eat of them, and no longer fenced in by the proprietor, (Calmet) though he might take the first, or choicest fruits for his own use, (Menochius,) or at least he might take his share like the rest. (Tirinus) They. Hebrew and Septuagint, "The sabbath of the earth shall be meat for you" in common. Cattle. This last term in Hebrew, Septuagint, &c., means "wild beasts," which must also live. At this period of the seventh year debts were to be remitted, the law read, &c. (Exodus xxi. 2; Deuteronomy xv. 2, and xxxi. 10.) But in the jubilee year, even those Hebrew slaves whose ears had been pierced, and those who had sold their land, regained their liberty and possessions. (Calmet) --- Their children and wives, according to Josephus, went out with them, ver. 41. Houses and suburbs for gardens, &c., might be sold for ever, if they were not redeemed the first year, excepting those of the Levites, ver. 34. (Tirinus) Years. It is dubious whether the 49th or the 50th year was appointed for the jubilee. The former year is fixed upon by many able chronologers, who remark, that if two years of rest had occurred together, it would have been a serious inconvenience; and Moses might have said the 50th year for a round number, or comprise therein the year of the former jubilee, as we give five years to the olympiad, and eight days to the week, though the former consists only of four years, and the latter of seven days. (Rader; Scaliger; &c.) But others decide for the fiftieth year, ver. 10. (Philo; Josephus, [Antiquities] iii. 10.; St. Augustine, q. 92.; Salien; &c.) (Calmet) --- On the feast of expiation of the 49th year, they promulgated the following to be the year of jubilee. (Menochius) --- Usher places the first in the year of the world 2609, 49 years after the partition of the land by Josue in 2560: Salien dates 50 years from the entrance (ver. 2,) of the Hebrews into Chanaan, in the year of the world 2583, six years sooner; and places the first jubilee 2633, immediately after the sabbatic year, which fell in the 32nd year of Othoniel. He supposes that both were proclaimed at the same time, on the 1st of Tisri, Ros Hassana, "the head of the year;" though the heralds went about the country only on the 10th. The writers both of the Synagogue and of the Church generally adopt the 50th for the year of jubilee; and the pretended inconvenience of two years' rest is nugatory, since God promised a three years' crop, ver. 21. (Haydock) Remission; that is, a general release and discharge from debts and bondage, and a reinstating of every man in his former possessions. (Challoner) --- Jubilee: Hebrew jubol means "liberty" (Josephus); "re-establishment" (Philo); (Calmet) --- "deliverance" (Abenezra). The Rabbins falsely assert, that a ram's horn was used on this occasion: but Buchart shews that it is solid and unfit for the purpose. (B. ii. 42.) They also maintain, that from the 1st of this sacred month, as it is called by Philo, till the 10th, the slaves spent their time in continual rejoicings in their master's house, and on the latter day they were set free. Cun\'e6us (Rep., i. 6,) observes, that the jubilee was discontinued after the captivity, though the sabbatic year was still kept. (Calmet) --- Indeed the Jews were often very negligent in these respects, and God complained and punished them for it, chap. xxvii. 32.; &c. The avarice of the great ones chiefly caused these wise regulations to be despised, though, from time to time, God enforced their observance, that it might be clearly known from what family the Messias spring. After his birth they were abrogated, as no longer necessary. (Haydock) --- Something similar was instituted by Solon, and styled "the shaking off burdens," for the redemption both of men and good. (Laertius) (Menochius) --- The Locrians could not alienate their patrimony. (Aristotle, polit. ii. 7, and vi. 4.) The Rabbins deviate from the spirit of their lawgiver, when they assert, that persons might sell their inheritance for a greater number of years than 50, if they specified how many, &c. (Selden, Succes. iii. 24.) In the Christian dispensation, the jubilee denotes a time of indulgence, in consequence of the power left by Jesus Christ. (Matthew xvi. 19.; 2 Corinthians ii. 10.) The first was given by Boniface VIII in 1300; and others were granted every century, till Clement VI reduced the space to 50 years, 1542. Gregory XI would have them dispensed to the faithful every 33 years, and Paul XI every 25th, that more might partake of so great a benefit. This has been done since his time, and the Popes often grant them when the Church is in great danger, and also in the year when they are consecrated. (Calmet) --- They are designed to promote the fervour of piety, and the remission of punishment due to sin. (Haydock) --- Family. Slaves shall obtain their liberty. This law set a restraint upon the rich, that they might not get possession of too much land, or oppress the poor. Lycurgus, with the same view, established an equality of lands among the Spartans, and Solon acknowledged the propriety of the regulation, which he probably saw practised in Egypt. (Diodorus i.) (Calmet) --- The Agrarian laws at Rome, were often proposed; but they caused nothing but confusion and riot. (Haydock) Eat them. No wine was to be made of the grapes, nor the corn heaped up, to the detriment of the poor. All is claimed by God, as his own property. Grieve. Hebrew, "deceive not." St. Chrysostom observes, that to engage another to sell us any thing for what we know is beneath its value, is theft. (Grotius, Jur. ii. 12.) The Rabbins also decide that, if an Israelite be defrauded a sixth part, restitution must be made, ver. 17. (Selden, Jur. vi. 6.) Three years. After the harvest of the sixth year was gotten in, the land rested from September to September, the beginning of the 8th year, when it was tilled again. Nothing would be ripe till about March; yet the harvest of the 6th year would suffice to furnish food till that time, or even for a year longer, as it would be requisite, when the year of jubilee succeeded that of rest, ver. 8. (Haydock) CHAPTER XXV. For ever. Samaritan version, "absolutely." The only exception to this law is, when a person makes a vow to give some land to the Lord, and will not redeem it, chap xxvii. 20. In that case, God re-enters upon his property, and it belongs to his priests. (Calmet) Fruits. An estimation shall be made of what the buyer would probably have gotten for the fruits of the land, till the year of jubilee, and that sum shall be given to him; (Calmet) or what benefit he has already derived from the land shall be computed; so that, if he purchased it for 100 sicles, and had received the value of 80, he should be content with the addition of 20 more, ver. 53. (Haydock) City. These houses are of greater consequence, and therefore God dissuades his people from selling them; though if they think proper to do so, he holds out an encouragement to those who buy, that they may afford a better price, on the prospect of keeping possession for ever. (Menochius) Owners. The Levites had no other possessions, but these cities and 2000 cubits of land around them. The priests might buy of one another, Jeremias xxxi. 7. And thou. Hebrew, "thou shalt receive him: and of the stranger....(ver. 36,) take no usury." There are two precepts; to relieve those in distress, and not to injury any one. (Calmet) Hireling, who has engaged to work for a term of years, either of six, or at most 49. After the year of the jubilee, he might enter into fresh engagements with his late master. (Haydock) --- The Hebrews have always hated slavery. We have never been slaves to any, John viii. 33. They were not allowed to part with their liberty, except from absolute distress; (Maimonides) and then they do not submit to what they call intrinsical slavery. --- [ Ver. 41. ] Children. His wife and children were not made slaves of him. But if his master gave him a second wife, her children belonged to their common master. (Selden, Jur. vi. 1.) Might. Hebrew, "rigour or haughtiness." Septuagint, "Do not make him strain himself with work." Servants, or slaves, whom you may treat with greater severity than the Hebrews, and keep for ever, even though they may have embraced the true faith. But still you must remember that they are your brethren. Stranger, or Gentile, who engages at least to keep the precepts given to Noe. (Haydock) Himself. He might have saved up something by greater industry. The Athenians allowed their slaves the same privilege. (Calmet) Wages. Hebrew, "as a yearly hired servant shall he be with him." What was customarily given to a hired servant for a certain number of years, might be a rule to judge how much was to be paid for redemption. (Haydock) --- Thus if a man had engaged to serve 20 years for 100 sicles, and at the expiration of 10 years wished to redeem himself, he might do it for half that sum. Some think, that those Hebrews who had sold themselves to a Gentile, sojourning among them, could not take the benefit of the sabbatic year, (Exodus xxi. 6,) because Moses is silent on this head. But this argument is not satisfactory. (Calmet) To adore it. This explains the prohibition of making graven things, &c. The Protestants translate as usual, "Ye shall make you no idols, nor graven image, neither rear ye up a standing image, neither shall ye set up any image of stone in your land to bow down unto it." They seem terribly afraid of images, as if they were all idols. See Exodus xx. 4. (Haydock) --- Pillars. Hebrew mattseba, "statue, or monument." Such were erected by Jacob, Josue, and even by Moses himself, without any offence or danger of idolatry. (Genesis xxviii. 8; Josue iv. 4; Exodus xxiv. 4.) Apuleius (Flor.) makes mention, among other species of superstition, "of a stone anointed, and of an altar crowned with flowers." --- The stone, which is here condemned, is one set up "for adoration." (Onkelos) --- Hebrew, "a stone of sight," placed on some eminence, or on the high roads. Strabo, (xvii.) speaking of those which he had seen in Egypt along the roads, says, "they are lofty, polished, and almost like a sphere, some 12 feet in diameter. There are sometimes three, of different dimensions, one upon another. Some were to be seen upon Mount Libanus. They were objects of adoration." The Greeks raised heaps of stones on the high roads, in honour of Mercury. (Proverbs xxvi. 7.) (Calmet) --- We are not forbidden to place land-marks, &c.: but we must not adore them. (Du Hamel) Reverence. The Rabbins inform us, with what respect their ancestors appeared in the temple. They left their sticks and shoes behind them, and washed their feet; entering solely to perform some act of religion, and not to go a shorter road to another street. When they had ended their devotions, they retired slowly without turning their back to the sanctuary. (Outram, Sacrif. lib. 3. n. 7.) Due seasons. Before harvest, in spring; and after that in autumn, when they sow their wheat and barley in Palestine. (Calmet) Time. So great shall be the abundance, that you will scarcely have time to get all the work done before you will be called off to something else. (Haydock) --- These promises would be so much the more agreeable to them, as in Egypt they had been forced to keep in their houses two or three months together, on account of the overflowing of the Nile. In that country, as well as in Greece and Palestine, people sow both wheat and barley about October; while in other countries the latter is sown in spring. The harvest is ready in about six months, and that of wheat in seven. (Pliny, [Natural History?] xiii. 19.; Hesiod, ep. 2.) (Calmet) Five. Thus Gedeon's 300 men put to flight the great army of the Madianites; (Judges vii. 22,) and the Machabees destroyed vast numbers with a small force. Old; Being unable to consume all. (Menochius) --- Hebrew, "ye shall eat old store, and bring forth the old because of the new." Septuagint, "you shall eat the old of old, and you shall bring out the old from the face of the new." Like a householder, who bringeth forth out of his treasury new things and old, Matthew xiii. 52. (Haydock) Upright; and be no longer bowed down with a heavy yoke, like oxen. "I have broken the locks of your prison, and have set you at liberty," Arabic. (Calmet) --- A Greek proverb says, "Never was a slave's head right, but always crooked, like his neck." (Menochius) Heat. Hebrew kaddachath, is rendered "scab and jaundice," by the Septuagint: and by others "a dangerous wind," like that which causes so many diseases in Egypt. The precise meaning of some terms in this verse is not well known. More, "Very often, or very much;" in which sense it is used in this chapter. (Calmet) As brass . "Brazen," without moisture, and barren. (Onkelos) Desolate, none being left to frequent them; or the few who remain, shall keep within doors, lest the wild beasts should meet and devour them, Isaias xxxiii. 8. Bread; or that which supports you. You shall be deprived of the necessaries of life. --- One oven shall be used by 10 families, so little bread shall be baked, and even that little shall be delivered out by weight. I will also deprive it of its nutritive qualities, so that it shall not satisfy your craving appetite. (Calmet) See Psalm civ. 16., and Isaias iii. 1. Fury. You will gain nothing by opposing me, but your own destruction. I will treat you, as you would deal with me. (Haydock) Daughters. To such extremities were the Jews reduced, at the sieges of Samaria and Jerusalem. (4 Kings vi. 28; Lamentations iv. 10.; Josephus, Jewish Wars vii. 8.) Places. The temple of Solomon was built on Mount Moria or Sion. The Persians sacrificed upon the mountains, and the Romans and Athenians built their most magnificent temples on the highest parts of their respective cities. --- Idols. Hebrew chammanim, denotes the chariots dedicated to the sun; (4 Kings xxiii. 11,) or the pyreia, or enclosures for the sacred fire, in honour of the god Homanus, (Strabo xv.) whose name is probably derived from this Hebrew word, (Calmet) as well as Hammon, a title of Jupiter. (Menochius) --- Ruins. Hebrew, "and cast your carcasses upon the carcasses of your gods of dirt, and my soul shall vomit you out." The Egyptians embalmed the carcasses of their sacred animals. God threatens that, if his people be so stupid as to adore them, they shall die, and be deprived of sepulture. Odours. Even the sanctuary of the Lord shall be destroyed, as you will be unworthy to have it among you, or to offer sacrifices to me. (Haydock) Desolation. It shall be uncultivated; and though you would not comply with my injunctions to let it rest one year out of seven, it shall now remain desolate for many years together. (Haydock) --- Theodoret (q. 37) says for 70 years; the number of sabbatic years, from the reign of Saul till the captivity of Babylon, during the space of 490 years. This verse seems evidently to allude to those days of distress. (Calmet) (2 Paralipomenon xxxvi. 21.) --- But we can hardly suppose that none of the sabbatic years should have been duly observed during the reigns of David, Solomon, &c. (Haydock) --- Instead of enjoy, Hebrew may be "shall expiate her sabbaths," or the neglect of them. The same term, tirtse, is used, (ver. 41, 43,) and the Vulgate generally renders it agreeable, speaking of sacrifices, chap. i. 4., and xxii. 20. (Calmet) Your sabbaths, holidays and years of rest, and of jubilee. The earth is represented as entering into the views of God, and rejoicing at his judgments. (Haydock) Fear. Septuagint, "timidity, or slavishness." Hebrew morec, "softness and inactivity." (Calmet) --- Their haughty temper shall be broken; and though they have dared to rebel against their God, the fall of a leaf shall now terrify them. (Haydock) Brethren, in their flight; while each one is endeavouring to save himself. The Rabbins say they shall be punished for the sins of their brethren, if they have not endeavoured to prevent them. Consume you. The Hebrew spies said that the land of Chanaan devoured its inhabitants. Such shall be in reality the enemies' country in your regard. You shall not be able to establish yourselves or be happy there. Own. The sins of their fathers, which they have imitated, shall fall upon them; so that they shall pine away with remorse and misery. Mind. Hebrew, "heart," wicked, rebellious, and unclean. (Menochius) --- Pray for. Hebrew and Syriac, "please themselves in," &c. They shall see what advantage they have derived from their sins. (Calmet) --- Then they shall enter into themselves, like the prodigal son. (Haydock) Jacob is placed first because he was the father of no other nation; as Abraham and Isaac were. (Worthington) I did not. He speaks of a future event, which he sees will certainly come to pass, as if it had already happened. As God had preserved his people, in Egypt, conformably to his covenant with the patriarchs, so he will be reconciled to them, after they shall have done penance, and acknowledged all their excesses, in the captivity of Babylon. (Haydock) --- The church never ceases all together. (Worthington) Moses. What has been hitherto recorded, was mostly prescribed by God at Mount Sinai, as some of the following laws were also. (Calmet) --- It would seem as if this were the conclusion of Leviticus. We must remember, however, that these divisions were not introduced by Moses, as he wrote his five books without any interruption, like one verse. So St. John seems to conclude his Gospel, (chap. xx. 31.) though he afterwards adds another chapter. (Haydock)