Going forward in a heart-knowledge of God through the Holy Spirit's progressive unveiling of the Lord Jesus Christ in the Scriptures.



Click on an author for selected readings


VOLUME FIVE (1600-1680)

“Eternity is but a circumstance of time, as hell is of place; and not simply eternity, but extremity of sufferings was the punishment due. The lying ever in prison is no part of the debtor's punishment simply considered; for he is to lie there but till he hath paid the utmost farthing (as Christ speaks), which because he can never do, therefore he is never released. But Christ could undergo in a few hours all the wrath due unto sin, and so swallow up death and hell in victory. That portion or measure of wrath which we by reason of our narrowness could have received in but by drops, and so it would ever have been raining down; that His soul might be and was so enlarged as to receive in at once, even the whole a-drinking of it down unto eternity, that can He take off unto the bottom, in a few hours. Yea, and by reason of the incapacity of the damned in hell to take in the full measure of God's wrath due to them for their sins, therefore their punishment, though it be eternal, yet never satisfies, because they can never take in all, as Christ could and did, and so theirs is truly less than what Christ underwent. And therefore Christ's punishment ought not in justice to be eternal, as theirs is, because He could take it all in a small space, and more fully satisfy God's wrath in a few hours, than they could unto all eternity. And this may well be one meaning of those words, that it was “impossible He should be held by the pains of death,” not only in respect of His power, able to prevail against the power of God's wrath and anger, but impossible in respect of justice, that God should any longer continue angry; seeing that as God's love had such a full vent and sway in Christ, so also had revenging justice its full process against sin in Him, and wreaked its utmost, sucking from Him so much blood both of His body and soul, as being full it fell off of itself, as full satisfied.”

ANDREW GRAY (1600's)

The Mystery of Faith

“We know not whether the infiniteness of His love, the eternity of His love, or the freedom of it, maketh up the greatest wonder; but sure, these three joined together make up a matchless and everlasting wonder. Would any of you ask the question, what is Christ worth? We could give no answer so suitable as this; it is above all the arithmetic of all the angels in heaven, and all the men on earth, to calculate His worth; all men here must be put to a divine nonplus: This was Job's divinity, ( Job 28:13), and must not Jesus Christ, who is the precious Object of faith, and wisdom of the Father, be a supereminent and excellent One, who hath that name of King of kings, and Lord of lords, not only engraven on His vesture, (which pointeth out the conspicuousness of His majesty) but even also upon His thigh, to point out, that in all His goings and motions, He proveth Himself to be higher than the kings of the earth? And howbeit the naked proposing of the Object doth not convert; yet if once our souls were admitted to behold such a sight as Christ in His beauty and majesty, and to be satisfied with the divine rays of His transcendent glory, then certainly we should find a blessed necessity laid upon us of closing with Him: for Christ hath a sword proceeding out of His precious mouth, by which He doth subject and subjugate His own to Himself, as well as He hath a sword girded upon His thigh, by which He judgeth and maketh war with His enemies. We confess it is not only hard, but simply impossible, to commit a hyperbole in commending of Him; His worth being always so far above our expressions and our expressions always far beneath His worth; therefore we may be put to propose that desire unto Him— Exalt Thyself, O Lord, above the heavens.”

EDWARD GRIFFIN (1700-1837)

VOL 1. “The Tender Mercies of God”

“The Savior is necessary, reasonable, and all-sufficient. Intrusted with all the offices needful for man's redemption, He possesses powers fully adequate to the infinite work, and exerts them when and where they are most needed. It is His stated business to strike off the chains from wretched prisoners—to administer balm to those who are wounded to death—food to those who are perishing with hunger—eyes and light to the blind and benighted. He is the “shadow of a great rock in a weary land,” –“a hiding place from the wind and a covert from the tempest.” In His prophetic office He brings out to view the secrets of the Eternal Mind: as a Priest He pacifies divine wrath by atonement and intercession: as a King He subdues the stubborn will, marks out the road to life by salutary precepts, defends from spiritual enemies, and renders all events subservient to the good of His people. As Captain of the Lord's host He will carry them through their warfare and bring them off victorious. As Physician of souls He will heal all their spiritual maladies and confirm them in immortal health. He is a most pleasant resting place from the perturbations of guilt, the vexations of care, and the anguish of affliction. Possessing inexhaustible life in Himself, He is the source of unfailing life to His members, who before were “dead in trespasses and sins.” As Heir of all things and Distributor of the whole estate, He has every necessary good to impart in this world and infinite riches in the world to come.

He calls His people His friends, His brethren, His children, His spouse, the members of His body, the apple of His eye. In the character of a near and tender relation, He has become a mild medium through which they may look up into the insufferable splendors of the Godhead without dazzling or paining their sight. Although the awful God of majesty, He is not ashamed to own and befriend a poor race of unsightly outcasts and to take them into union with Himself. With unconquerable patience He bears with all their provocations, and with unfailing faithfulness remains their friend during all their perverseness and ingratitude. And when this trying life is past, He will receive them to His own presence, to a near and ever increasing union to Himself…”


The Way To Life
The Lamb of God

“Who, for the first time, has seen the Almighty's hand in the snowy Alps , or heard His voice in the thunders of Niagara , without dumb surprise? Our emotions are strange, new, and inexpressible; and we pronounce such sublime and surpassing grandeur to be beyond the power of words to describe; of colors to paint; of fancy to imagine. To appreciate, you must see them. And if the brightest colors of prose, or of poetry's glowing fancy, do no injustice to such scenes, what words can set forth the graces and matchless merits of the Savior? Put an angel-—seraph in the pulpit; and give him Christ for his theme! The subject is greater than his powers; the flight beyond his wing; the song above his compass. He were the first to say, when called to describe the glories and beauty, the majesty and mercy, that meet in Jesus. Who is sufficient for these things? To appreciate Him, you must see and know Him. Yes. You might sit there, and listen all your life long to no other theme, you might hear every sermon that had been preached, you might read every hymn that had been sung, you might study every book that had been written about Christ, and after all, on arriving in heaven, you would stand before the throne to lift your hands in rapt, mute astonishment—on recovering speech, to exclaim with Sheba's queen, “I had heard of Thee in mine own land, of Thy acts, and of Thy wisdom; howbeit the half was not told me. Happy are Thy men; happy Thy servants”—and happy I to be allowed to take rank with them. Any view of Christ must be feeble compared with the reality.

To a sinner's ear there is no music on earth, nor in the golden harps of heaven, like the name of Jesus. Music is in its sound, there is ointment in its meaning. Fragrant as the spikenard of the alabaster box, “His name is as ointment poured forth.” If but His name be such a blessed thing, what must the sight of Him be? To see Jesus clearly with the eye of faith, is to see the deep opening a way from Egypt's to freedom's shore; is to see the water gush, full and sparkling from the desert rock; is to see the serpent gleaming on its pole over a dying camp; is to see the life-boat coming when our bark is thumping on the bank, or ground on rocks by foaming breakers; is to see a pardon when the noose is round our neck and our foot is on the drop. No sight in the wide world like Jesus Christ with forgiveness on His lips, and a crown in His blessed hand!”

JOHN HARRIS (1800's)


“God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” He could not give us more; and the vast propensions of His grace could not be satisfied by bestowing less. He would not leave it possible to be said that He could give us more: He resolved to pour out the whole treasury of heaven, to give us His all at once. “Herein is love!”—love defying all computations; the very mention of which should surcharge our hearts with gratitude, give us an idea of infinity, and replace our selfishness with a sentiment of generous and diffusive benevolence.

Jesus Christ came into the world as the embodied love of God. He came and stood before the world with the hoarded love of eternity in His heart, offering to make us the heirs of all its wealth. He so unveiled and presented the character of God, that every human being should feel it to be looking on himself, casting an aspect of benignity on himself. “He pleased not Himself.” He did nothing for Himself; whatever He did was for the advantage of man. Selfishness stood abashed in His presence. “He went about doing good.” He assumed our nature expressly that He might be able to suffer in our stead; for the distinct and deliberate object of pouring out His blood, and of making His soul an offering for sin. He planted a cross, and presented to the world a prodigy of mercy of which this is the only solution, that He “so loved us.” “While we were yet sinners, Christ died for us.” He took our place in the universe, absorbed our interest, opened His bosom, and welcomed to His heart the stroke which we had deserved.”



“Let me give an observation for the encouragement of the little ones. A largeness of capacity or attainment, even in spiritual knowledge, is not an higher proof of our life in Christ, and our well-being in Christ, than in one of humbler apprehensions; and for this plain reason, because it is not what our views of Christ are, so much as Christ's views of us, which constitutes our relationship to Christ. In glory itself our happiness and our blessedness will not arise from our attainments; but the Lord's manifestations of Himself to us. All we are, and all we have, and all we ever shall be, or have, is from what we are, and what we have, and shall be everlastingly receiving from Christ; we shall then be, as we are now, still vessels of receiving; and each and every child of promise will have a capaciousness equal to his utmost desires, to make him everlastingly blessed, and holy, and happy, in beholding Him who is alike to all, the one Almighty object of all our glory.”

“Sermons on Important Subjects” (1794)

“The whole sum and substance of our redemption, from beginning to end, is included in the free, sovereign, and unmerited choice of God in Christ Jesus. It loses the name “grace” if there be an atom of supposed merit in the receiver. It ceases then to be a gratuitous act; but, on the contrary, it partakes of the nature of a reward. Nay, so far are the highly favored objects of this bounty from being considered as contributing, in the smallest degree, to the reception of it, that they are beheld, not barely as undeserving, but ill-deserving; not simply as unworthy of mercy, but worthy of punishment.

Say to the Father of mercies, in that sweet scripture, “The companions hearken to Thy voice, cause me to hear it.” (Song 8:13) In a word, let a man of this description make the same experiment in spiritual things, which is done in natural concerns. Suppose a company of beggars at the gate of a prince, waiting for a supply, without which they must perish for ever; and suppose, that he hath not only bestowed the mercy to thousands and tens of thousands, yet his bounty is not at all diminished, but remains the same, in an endless profusion; and suppose, moreover, that he hath caused it to be proclaimed, that “all that come he will in no wise cast out!” would any poor perishing creature depart while such a proclamation of mercy is sounding? Would he despair under such encouraging circumstances? The charter of grace runs in these words: “I will give them one heart, and one way, that they may fear Me for ever. I will make an everlasting covenant with them, that I will not turn away from them to do them good, but I will put My fear in their heart, that they shall not depart from Me.” (Jeremiah 32:39,40) Here, then lies the security, which no other source beside can give. I will not, saith God, and they shall not!”



“Christ is our portion. The word portion is sometimes taken for a piece or part of a thing, be it a less part or a bigger part. Sometimes not for a part but the whole. We call our all our portion; all we have to trust to, to live upon. Such a one hath so much or so much for her portion; provision made for her by her father. Now our heavenly Father hath made comfortable provision, set by a competent portion, for every child of His, and that portion is Christ. He hath not divided Christ among them, given a part of Him to one, and a part of Him to another. No; but He hath given Him all, all wholly and entirely to each one of them, so that each one may say, all Christ is mine, mine to all intents and purposes.

He is my portion, saith my soul. The portion of my heart, (Psalm 73:26), of my spirit, my inner man. The body with many people is well provided for, hath a large portion, whose soul in the mean time hath just nothing. Ah poor soul! The belly full, the barns full, the coffers full, but the soul empty and unprovided for. Christ alone can be a soul's portion because He alone can answer the necessities and needs, the desires and expectations, of a soul. He is a bottomless mine of merit and spirit; a boundless ocean of righteousness and strength; a full fountain of grace and comfort. In Him are hid all the treasures of wisdom and knowledge. That may be said of Him that can be said of no other, He hath a store that can never be emptied. O how should this endear Him to us! How should it draw out our thoughts and meditations into holy adorings of Him!”


HEART TREASURE (Vol 2 of Works)
The Sure Mercies of David

“I will be thy God,” is repeated fifteen or sixteen times in the Scriptures; this, this is the mercy of the new covenant, the mercy of mercies, the flower, cream and quintessence of all mercies; God gives Himself to the soul by covenant, and what greater or better gift can He bestow? If He should give us all the world and deny Himself, we are miserable beggars; if He give Himself and nothing of the world, we are truly rich; if we have God, we have all things, if we want God we want all things. What can the creature desire more? What can it now want when it hath an infinite God? All that God is, hath, or doth, is now employed for the advantage of believers; all His attributes and the good of them, are laid out for the covenanted soul.

What is God, if He be not my God? If He be not our friend, He will be our enemy, and we had better have the whole creation against us, than God against us; but “if God be for us, who can be against us?” This is called in the text “the sure mercies of David:” not in the singular but the plural number, as I conceive, for these two reasons: First, because God is the fountain, spring, and origin of all mercies; “all my springs are in Thee,” saith David. Hence God is said to be plenteous in mercy, and He is the Father of mercies. Secondly, because the covenant contains all mercies in itself; when any one enters into this covenant, behold a gad, a troop, a train of mercies attend upon him; the covenant is a blessed constellation, and all the stars of gospel promises do lend their aid to beautify the covenanted soul.”


VOL. 9

“God has dealt graciously with me in introducing me to liberty and freedom—not a freedom to sin—not a freedom to libertinism—but to the freedom of truth, of love, of spirituality; the freedom of intimacy with God, of appropriation of His covenant blessings, of a right to claim all He has given in His promises, His word, His covenant, as mine. A freedom to fight without being shackled, to run without my legs being tied by legalism, to fly without my pinions being clipped with ifs, buts, perhapses, maybes, peradventures—a freedom to taste the dainties of His garden as a child, not as a slave, as having a right to them by the gift of a Father's love—a freedom to plead His promises, to have access to His throne, to triumph in all He communicates, in His grace, in His covenant, in His Son. Thus much of freedom is to be enjoyed now, but there is a freedom in reserve, a freedom from sin, from sorrow, from temptation, from tears, from sighs, from groans—a freedom from the chains of flesh, from the shackles of mortality, from this body of corruption.”



“All is ordered by God wisely. As God at the first made all things with infinite wisdom, so He doth also dispose and govern all things with infinite wisdom. Reason with thyself in secret thus: “Did God know how to make my person, and doth He not know who to order my condition? He that hath wisdom enough to steer the great vessels of the world and of the church, hath He not wisdom enough to steer my little boat? He that hath by an unerring providence brought so many saints save to heaven, doth He not know the best way to bring me safe thither also? Shall He mistake, in my case, who never yet in all the works that have passed through His hands, was guilty of the least mistake?”

“All the paths of the Lord are mercy and truth unto such as keep His covenant and His testimonies.” (Psalm 25:10) All is in mercy, or in order to mercy, to God's covenant-people. I do not say, that all is mercy to these formally, as to the things themselves which befall them; but I say, all is mercy, or in order to mercy. Afflictions are not mercy in their formal nature, but they are of mercy originally, they coming from God's love, and for mercy finally, God by them designing good, and nothing but good, to them that love Him. Others have the sovereignty and righteousness of God to awe them; but the saints have the mercy and goodness of God to work their hearts to a quiet submission to His will.

God always knows what is best for His, such is His wisdom! And He always doeth what is best for His, such is His mercy! What a heart-composing meditation is this!”

JOHN JOWETT (1864-1923)

“In the spiritual realm the difference between information and knowledge is the difference between timber and a living tree; it is the difference between the mechanical and the affectional; it is the difference between two callers at your door, a rate collector and a lover.

“I have many things to say unto you, but ye cannot bear them now. But when He, the Spirit of truth, is come, He shall guide you into all truth.” In the Christian life our incapacity is to be leagued with a Guide, who is to be the minister of our spiritual expansion. The promise is neither a guidepost nor a guidebook, but a Guide. And let no one limit the ministry of this Guide to the presentation of knowledge, and to the opening out of secrets as we walk with Him along the way. His guidance is not only to inform, but also to inspire; it is to prepare and refine the faculty as well as to present the truth. He not only presents the field of vision; He also intensifies the lens. He creates the eye, which is to perceive the scene. He enlarges our capacity, and we apprehend the waiting truth. This is the supreme work of the Guide. He is to prepare our powers for a progressive perception and understanding of our Lord and Savior Jesus Christ. Christ is to be more and more gloriously revealed to us through our refined discernments and the ministry of novel and unfamiliar events.

JUBILEE (Lev. 25 - Various Authors)

By William Jay—1833

“The Jubilee was a season of relaxation, repose and pleasure. The first nine days were spent in festivity. The people indulged in every kind of lawful mirth. They wore crowns on their heads, and decorated their garments with flowers. During the remainder of the season no servile work was done. There was no plowing, or sowing. The earth spontaneously yielded her increase, and of the produce all were allowed to partake. The proprietor of a field, or a vineyard, had no more claim to the grapes or the corn than his poor neighbor.

The Jubilee announced release from bondage. All slaves were free, with their wives and children. Even all foreign slaves enjoyed the same privilege of exemption; and could not be detained another moment in vassalage.

The Jubilee proclaimed the remission of debts, whether small or great, lately contracted or of long standing. It hastily opened the door of the dungeon, and permitted the light of Heaven to visit the wretch immured in the cold gloomy prison; struck off his fetters; and led him forth to his relations and friends, anxious to hail him on his release.

The Jubilee caused the lost inheritance to revert to the original owner. You will remember that the proclamation was made on the Day of Atonement. As soon as the victim of expiation was offered, and reconciliation was made for the sins of the people—then—and not before, was the command given to the priests to blow. They stood ready with the trumpets in their hands, and their faces turned towards the east and the west, the north and the south, waiting the signal: and no sooner was it given, than their sound went into all the land, and the joyful intelligence was published in every region, and in every village.”

By Joseph Seiss—1860

“This was called the great year—the year of Jubilee. It was an institution of the same general Sabbatic character with the seventh day, seventh month, and seventh year, except that it occurred more seldom, and was attended with joys, blessings, and concomitants of good beyond all other sacred seasons. It was a Sabbath of rest for the land, in which the people were neither to sow, nor prune, nor gather. It was a year of redemption through which no bonds could hold, no contracts bind, no prisons remain locked, and no possessions or estates continue out of the hands of the original owners. When that year came, all debtors were released, all slaves set at liberty, all captives discharged, all exiles brought home, all alienated property restored to those to whom God had given it, and all absent ones once more returned to the bosoms of their families and friends.”

By John Cumming—1854

“Imagination may conceive, but it is beyond the power of language to describe, the general burst of joy that would pervade the land when the poor Israelites tasted again, the sweets of liberty and returned to their possessions, their families and friends. To invite them to repose, their hearts would be too full to feel the lassitude of nature, and the night would be spent in gratitude and praise. What a lively emblem of the Gospel of Christ!”

By C.H. Mackintosh—1879

“Of all the Jewish solemnities the jubilee would seem to have been the most soul-stirring and enrapturing. It stood immediately connected with the great Day of Atonement. It was when the blood of the victim was shed that the emancipating sound of the jubilee trump was heard through the hills and valleys of the land of Canaan . That longed-for note was designed to wake up the nation from the very center of its moral being—to stir the deepest depths of the soul, and to send a shining river of divine and ineffable joy through the length and breadth of the land. The aspect of the jubilee was as wide as the aspect of the atonement on which the jubilee was based.

All estates and conditions of the people were permitted to feel the hallowed and refreshing influence of this most noble institution. The exile returned; the captive was emancipated; the debtor set free; each family opened its bosom to receive once more its long-lost members; each inheritance received back its exiled owner. The sound of the trumpet was the welcome and soul-stirring signal for the captive to escape, for the slave to cast aside the chains of his bondage, for the man-slayer to return to his home, for the ruined and poverty-stricken to rise to the possession of their forfeited inheritance. No sooner had the trumpet's thrice-welcome sound fallen upon the ear than the mighty tide of blessing rose majestically and sent its refreshing undulations into the most remote corners of Jehovah's highly favored land.”

By W. Harvey Jellie—1892

“To the Hebrew the blessings of the Jubilee year were local and literal; it was a year of rest and restitution for the land; a year of release and rejoicing to every inhabitant. Liberty was regained by the slave; possessions in the soil reverted to their owners; agricultural toils were suspended that a whole year of relaxation and repose might be enjoyed. Every home was in enjoyment of plenty, every hand ceased from weary labors and both man and beast dwelt in quietude and peace.

Glad, indeed, was the hour when the silver trumpet tones announced the arrival of the year of rest. It was like the prelude to a joyous anthem, and that anthem was the angels" song over Bethlehem fields—“Peace on earth, good will among men.””

By Thomas Guthrie—1850

“It was in ancient Israel , as in the heavens above us, whose luminaries, after a certain period of time has elapsed, always return to the same place in the firmament, and the same relative position to each other. The sun, for instance, although changing his place daily, shall rise and set, twelve months from this date, at the same hour, and appear at his meridian in the same spot as today. Corresponding to that, or like the revolution of a wheel, which restores every spoke to its former place, society, whatever change meanwhile took place in personal liberty or hereditary property, returned, among the old Hebrews, to the very same state in which it was at the commencement of those fifty years whose close brought in the Jubilee."

By Andrew Bonar—1852

“Like the striking of a clock from the turret of some cathedral, announcing that the season of labor for the day is closed, so sounded the notes of the silver trumpet from the sanctuary, announcing that a year of cessation from all toil was come, and a year of redemption from all burdens.

This year of Jubilee typified the same as the Sabbatical year, in some degree, but it did so with great enlargement. In their returning to their possessions, we see a picture of human happiness in one of its most natural and intelligible forms. You see parents rejoicing for their children's sake, and children for their own, in being once more allowed to sit under their vine and fig tree, and pluck the flowers and fruit of a region so sweet, and balmy, and abundant. They forget the past in the joy of the present. Past losses are made up. Nor is one solitary individual forgotten; every man has his portion.”

By Alexander Maclaren—1870

“The singular institution of the Jubilee year had more than one purpose. As a social and economical arrangement it tended to prevent the extremes of wealth and poverty. Every fiftieth year the land was to revert to its original owners, the lineal descendants of those who had come in with the conqueror, Joshua. Debts were to be remitted, slaves emancipated, and so the mountains of wealth and the valleys of poverty were to be somewhat leveled, and the nation carried back to its original framework of a simple agricultural community of small owners, each “sitting under his own vine and fig-tree” and, like Naboth, sturdily holding the paternal acres. When the seven weeks of years had passed, came the great Jubilee year, charged with the same blessed message of Rest, and doubtless showing dimly to many wearied and tearful eyes some gleams of a better repose beyond. The blast of the silver trumpets proclaimed liberty to the slaves, and restored to the landless pauper his alienated heritage.”

By Ray Stedman—1972

“Notice that the year of jubilee, which came every fiftieth year, was but the intensification of the sabbatical year. The sabbatical year was to be observed every seventh year. And when seven times seven had passed, forty-nine years, then the next year was declared the year of jubilee. This is very instructive because it indicates that whatever the sabbatical year stood for is to be worked out in principle and that the results will finally become fully manifest in the fiftieth year. Liberty , God says, is for each person to regain his lost inheritance, and to have his broken relationships restored. It is to get back what God intended you to have, to return to your property, to be able to be and act as God intended men to be and act when he made them in the beginning, to gain back all that was lost in the fall of Adam. It is to have all the broken, fragmented relationships restored, have all the middle walls of partition which have separated men and kept them apart broken down, to have all the differences of skin color and culture and class evaporated, and to return to your family. That is the beauty of this picture.

By F. Meyrick—1892

After seven sabbatic years there came another year, called the Jubilee, which was also sabbatic, and during which there was to be a universal restitution. The trumpet was to be blown on the Day of Atonement, and the captives were then to be released, the unfortunate ones who had been compelled to part with their inheritance had it restored to them, and there was a general restoration of heart and of hope throughout the land. It was the year of liberty, of comfort, of restoration; in one word, it was every half-century a bloodless revolution, giving to the entire nation the opportunity of a dew departure.

Now, the principle embodied in the jubilee was this: “All members of the community are the direct servants of Jehovah, not the servants of men, and they must therefore have an unfettered body and unencumbered estate, in order to live worthy of their vocation.” Hence, God gave his people in the jubilee who had become “servants of men” through the pressure of the times, release from their bondage; he gave those of them who had disposed of their estates, which they could only dispose of until the Jubilee, a new gift of their inheritance; he gave every exile from his home and family through the exigencies of the times, right to return to his family and begin life amid the old association and without encumbrance. This was surely to show that his service is perfect freedom, an that when his will is done on earth as it ought to be, men shall have such social privileges and such adequate temporal provision as will make life an antepast of heaven!”

By S. H. Kellog—1870 (?)

Where the sabbatic year had typically pointed only to a coming rest of the earth from the primeval curse, the Jubilee, falling, not on a seventh, but on an eighth year, following immediately on the sabbatic seventh, pointed also to the permanence of this blessed condition. It is the festival, by eminence, of the new creation, of paradise completely and forever restored.

The Jubilee was to the week of years, as the Lord's day to the week of days. Like that, it is the festival of resurrection. This is as clearly foreshadowed in the type as the other. For in the year of Jubilee not only was the land to rest, but every bond-slave was to be released, and to return to his inheritance and to his family.”