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 25:39–55. His two-level outline is real structure in the source text, so it is rendered as structure.
We have here the laws concerning servitude, designed to preserve the honour of the Jewish nation as a free people, and rescued by a divine power out of the house of bondage, into the glorious liberty of God's sons, his first-born. Now the law is,
I.That a native Israelite should never be made a bondman for perpetuity.
If he was sold for debt, or for a crime, by the house of judgment, he was to serve but six years, and to go out the seventh; this was appointed, Exo 21:2. But if he sold himself through extreme poverty, having nothing at all left him to preserve his life, and if it was to one of his own nation that he sold himself, in such a case it is here provided,
1.That he should not serve as a bond-servant (Lev 25:39), nor be sold with the sale of a bondman (Lev 25:42); that is, "it must not be looked upon that his master that bought him had as absolute a property in him as in a captive taken in war, that might be used, sold, and bequeathed, at pleasure, as much as a man's cattle; no, he shall serve thee as a hired servant, whom the master has the use of only, but not a despotic power over." And the reason is, They are my servants, Lev 25:42. God does not make his servants slaves, and therefore their brethren must not. God had redeemed them out of Egypt, and therefore they must never be exposed to sale as bondmen. The apostle applies this spiritually (Co1 7:23), You are bought with a price, be not the servants of men, that is, "of the lusts of men, no, nor of your own lusts;" for, having become the servants of God, we must not let sin reign in our mortal bodies, Rom 6:12, Rom 6:22.
2.That while he did serve he should not be ruled with rigour, as the Israelites were in Egypt, Lev 25:43. Both his work and his usage must be such as were fitting for a son of Abraham. Masters are still required to give to their servants that which is just and equal, Col 4:1. They may be used, but must not be abused. Those masters that are always hectoring and domineering over their servants, taunting them and trampling upon them, that are unreasonable in exacting work and giving rebukes, and that rule them with a high hand, forget that their Master is in heaven; and what will they do when he rises up? as holy Job reasons with himself, Job 31:13, Job 31:14.
3.That at the year of jubilee he should go out free, he and his children, and should return to his own family, Lev 25:41. This typified our redemption from the service of sin and Satan by the grace of God in Christ, whose truth makes us free, Joh 7:32. The Jewish writers say that, for ten days before the jubilee-trumpet sounded, the servants that were to be discharged by it did express their great joy by feasting, and wearing garlands on their heads: it is therefore called the joyful sound, Psa 89:15. And we are thus to rejoice in the liberty we have by Christ.
II.That they might purchase bondmen of the heathen nations that were round about them, or of those strangers that sojourned among them (except of those seven nations that were to be destroyed); and might claim a dominion over them, and entail them upon their families as an inheritance, for the year of jubilee should give no discharge to them, Lev 25:44, Lev 25:46. Thus in our English plantations the negroes only are used as slaves; how much to the credit of Christianity I shall not say. Now,
1.This authority which they had over the bondmen whom they purchased from the neighbouring nations was in pursuance of the blessing of Jacob, Gen 27:29, Let people serve thee.
2.It prefigured the bringing in of the Gentiles to the service of Christ and his church. Ask of me, and I will give thee the heathen for thy inheritance, Psa 2:8. And it is promised (Isa 61:5), Strangers shall stand and feed your flocks, and the sons of the alien shall be your vine-dressers; see Rev 2:26, Rev 2:27. The upright shall have the dominion in the morning, Psa 49:14.
3.It intimates that none shall have the benefit of the gospel jubilee but those only that are Israelites indeed, and the children of Abraham by faith: as for those that continue heathenish, they continue bondmen. See this turned upon the unbelieving Jews themselves, Gal 4:25, where Jerusalem, when she had rejected Christ, is said to be in bondage with her children. Let me only add here that, though they are not forbidden to rule their bondmen with rigour, yet the Jewish doctors say, "It is the property of mercy, and way of wisdom, that a man should be compassionate, and not make his yoke heavy upon any servant that he has."
III.That if an Israelite sold himself for a servant to a wealthy proselyte that sojourned among them care should be taken that he should have the same advantages as if he had sold himself to an Israelite, and in some respects greater.
1.That he should not serve as a bondman, but as a hired servant, and not to be ruled with rigour (Lev 25:53), in thy sight, which intimated that the Jewish magistrates should particularly have an eye to him, and, if he were abused, should take cognizance of it, and redress his grievances, though the injured servant did not himself complain. Also he was to go free at the year of jubilee, Lev 25:54. Though the sons of strangers might serve them for ever, yet the sons of Israel might not serve strangers for ever; yet the servant here, having made himself a slave by his own act and deed, should not go out in the seventh year of release, but in the jubilee only.
2.That he should have this further advantage that he might be redeemed again before the year of jubilee, Lev 25:48, Lev 25:49. He that had sold himself to an Israelite might, if ever he was able, redeem himself, but his relations had no right to redeem him. "But if a man sold himself to a stranger," the Jews say, "his relations were urged to redeem him; if they did not, it was fit that he should be redeemed at the public charge," which we find done, Neh 5:8. The price of his ransom was to be computed according to the prospect of the year of jubilee (Lev 25:50-52), as in the redemption of land, Lev 25:15, Lev 25:16. The learned bishop Patrick quotes one of the Jewish rabbin for an evangelical exposition of that appointment (Lev 25:48), One of his brethren shall redeem him. "This Redeemer," says the rabbi, "is the Messiah, the Son of David." They expected this Messiah to be their Redeemer out of their captivity, and to restore them to their own land again; but we welcome him as the Redeemer who shall come to Zion, and shall turn away ungodliness from Jacob, for he shall save his people from their sins; and under this notion there were those that looked for redemption in Jerusalem.
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Summary
Leviticus 25:39 establishes a crucial regulation within Israel's economic and social framework, stipulating that if a fellow Israelite falls into extreme poverty and is compelled by necessity to "sell" himself into service, he is not to be treated as a harsh bondservant or chattel slave. Instead, this law mandates that such an arrangement must be temporary, respectful, and fundamentally distinct from the permanent, dehumanizing servitude common in surrounding cultures, underscoring the inherent dignity of all Israelites as God's redeemed people.
Context
Literary Context
This verse is an integral part of the broader legislative framework presented in Leviticus 25, which outlines the laws concerning the Sabbatical Year and the Year of Jubilee. The preceding verses, specifically Leviticus 25:25-38, address the redemption of ancestral land and houses, demonstrating God's provision for economic recovery and the prevention of permanent loss of inheritance. Leviticus 25:39 then addresses the most severe outcome of economic hardship: when an Israelite is forced to sell himself into temporary servitude. This progression reveals a compassionate legal system designed to prevent absolute destitution and maintain the social and economic fabric of the covenant community, ensuring that even in the direst circumstances, the dignity and ultimate freedom of an Israelite are preserved.
Historical & Cultural Context
In the ancient Near East, economic misfortune—such as crop failure, famine, or insurmountable debt—often led individuals to sell themselves or their family members into slavery. This was a common practice in surrounding cultures like Egypt and Mesopotamia, where slaves were typically considered chattel, subject to the absolute will of their masters, often for life. However, the Mosaic Law, as seen in Exodus 21:2-11 and elaborated here in Leviticus 25, introduced radical humanitarian distinctions for Israelites. Unlike the permanent and often brutal chattel slavery prevalent elsewhere, Israelite "servitude" due to poverty was a temporary, debt-based arrangement. It was intended as a safety net, not a punitive measure, ensuring that a "brother" retained rights, was not to be treated harshly, and would eventually be released, either at the Jubilee (Leviticus 25:40-41) or through redemption. This unique legal framework reflected God's character and His covenant relationship with Israel, a people redeemed from slavery themselves.
Key Themes
Leviticus 25:39 contributes significantly to several overarching themes within the book of Leviticus and the Pentateuch. Firstly, it underscores the theme of Redemption and Liberation, echoing Israel's foundational experience of being redeemed from slavery in Egypt (Leviticus 25:42 and Leviticus 25:55). This historical deliverance serves as the theological basis for the humane treatment of fellow Israelites, who are ultimately God's servants, not human property. Secondly, the passage highlights Economic Justice and Compassion for the Poor. The detailed regulations for land redemption, debt relief, and temporary servitude in Leviticus 25 demonstrate God's concern for preventing perpetual poverty and ensuring a safety net for the vulnerable. Thirdly, it reinforces the theme of Covenant Community and Brotherhood. The repeated emphasis on "thy brother" (H251, ʼâch) throughout this chapter stresses the familial bond and mutual responsibility within Israel, where members are called to uphold each other's dignity and well-being as part of God's holy nation. Finally, the law points to the Sovereignty of God over Land and People, as He is the ultimate owner of both (Leviticus 25:23), which limits human claims of absolute ownership and mandates periodic redistribution and release.
Exposition and Analysis
Key Word Analysis
This term (H251, ʼâch) emphasizes the familial, covenantal relationship between Israelites. It's not merely a fellow citizen, but one bound by shared heritage, faith, and the covenant with God. This designation immediately elevates the status of the impoverished individual, demanding a level of care, compassion, and respect that would not be extended to a foreigner or a common slave. It underscores the moral obligation to treat them with dignity, reflecting the unity of God's people.
This verb (H4134, mûwk) signifies a state of becoming "thin" or "impoverished," describing a severe economic downturn. It indicates that the individual has reached a point of utter destitution where selling oneself into service is the only viable option for survival. The law addresses this extreme vulnerability, highlighting the desperate circumstances that necessitate such an arrangement.
While ʻebed (H5650) broadly means "servant" or "slave," the context of Leviticus 25:39, particularly when read with Leviticus 25:40-43, is crucial. The phrase "thou shalt not compel him to serve as a bondservant" (using the verb ʻâbad (H5647) for "serve") means not to treat him like a foreign chattel slave. An Israelite was to serve as a "hired servant" or "sojourner," implying a temporary, contractual relationship with defined terms, not permanent ownership. The distinction is in the nature of the service and the rights of the individual, preventing harsh, degrading, or exploitative labor.
Verse Breakdown
"And if thy brother [that dwelleth] by thee be waxen poor"
This initial clause sets the scenario, highlighting the plight of a fellow Israelite, a member of the covenant community, who has fallen into severe economic hardship. The phrase "that dwelleth by thee" emphasizes the close communal ties and shared responsibility within Israel, underscoring the moral obligation of the wealthier neighbor to respond with compassion and adherence to divine law. This is not about a foreigner, but a "brother" (H251, ʼâch), whose dignity must be preserved even in destitution.
"and be sold unto thee"
This phrase describes the dire consequence of extreme poverty, where an individual enters into a temporary arrangement of servitude. It's crucial to understand that this was not a literal sale of a person as chattel property, but rather an agreement to provide labor in exchange for sustenance, shelter, and the alleviation of debt. This "self-sale" was a last resort, a desperate measure to survive, and the law immediately qualifies its nature, preventing it from devolving into oppressive slavery.
"thou shalt not compel him to serve as a bondservant"
This is the central prohibition and the ethical core of the verse. The verb "compel to serve" (H5647, ʻâbad) implies harsh, burdensome, or exploitative labor, akin to the oppressive servitude experienced by foreign slaves or conquered peoples. The term "bondservant" (H5650, ʻebed) here is used in contrast to the status of a free Israelite. The law strictly forbids treating a fellow Israelite with such indignity, harshness, or as mere property. Instead, their service was to be humane, temporary, and respectful of their inherent status as a "brother" and as God's redeemed servant, ensuring their eventual return to full freedom at the Jubilee or upon redemption.
Literary Devices
Leviticus 25:39 employs several literary devices to convey its profound ethical and theological message. The use of casuistic law is evident in its "if...then" structure, presenting a specific scenario ("if thy brother...be waxen poor, and be sold unto thee") and then prescribing the appropriate legal and ethical response ("thou shalt not compel him to serve as a bondservant"). This precise, conditional framing offers clear guidance for a common societal problem. There is a strong element of contrast at play, implicitly distinguishing the treatment of an Israelite servant from the harsh, permanent chattel slavery found in surrounding nations. This contrast highlights the unique, compassionate nature of God's law for His covenant people and their foundational experience of redemption from Egyptian bondage. Furthermore, the repeated emphasis on "thy brother" throughout this section of Leviticus 25 serves as a powerful repetition and ethical imperative, reminding the Israelites of their shared identity and the moral obligations that arise from their covenant relationship with God and with one another. The direct negative command, "thou shalt not," functions as a clear prohibition, leaving no ambiguity regarding the forbidden behavior and reinforcing the sanctity of human dignity within the Israelite community, reflecting God's own character.
Theological and Thematic Connections
Leviticus 25:39 is deeply rooted in the theological understanding of God's sovereignty, justice, and mercy. It reflects the principle that all Israelites belong to God, having been redeemed by Him from slavery in Egypt (Leviticus 25:42 and Leviticus 25:55). Because God is the ultimate owner of the land and its people, no Israelite could be permanently enslaved or treated as mere property. This law, therefore, is a practical outworking of the covenant, demanding that the Israelites reflect God's character of compassion and justice in their dealings with the vulnerable among them. It promotes economic justice, prevents perpetual poverty, and upholds the dignity of every individual, ensuring that even in hardship, their fundamental identity as God's free people is not abrogated.
Reflection and Application
Leviticus 25:39 transcends its ancient context, offering timeless principles for how societies and individuals should treat their most vulnerable members. It challenges us to look beyond mere economic transactions and recognize the inherent dignity and worth of every person, especially those facing financial distress. In a world where economic disparities often lead to exploitation, this verse calls for ethical labor practices, fair wages, and a compassionate approach to those in need. It reminds us that power imbalances, whether between employer and employee or rich and poor, carry a moral obligation to prevent oppression and promote human flourishing. For believers, it underscores the call to embody God's justice and mercy, advocating for social systems that provide safety nets and pathways out of poverty, ensuring that no one is stripped of their dignity or trapped in a cycle of destitution. It compels us to ask how we, individually and corporately, can reflect God's heart for the poor and oppressed in our communities today.
Questions for Reflection
FAQ
Does this verse endorse slavery?
No, Leviticus 25:39 does not endorse chattel slavery as understood in the ancient world or later historical periods. Instead, it provides strict regulations for a unique form of temporary, debt-based servitude specific to the Israelite covenant community. This arrangement was a last resort for survival for those in extreme poverty, not a system of permanent ownership. The law explicitly forbids treating a fellow Israelite as a harsh "bondservant" (i.e., like a foreign slave), mandating humane treatment, specific rights, and guaranteed release at the Year of Jubilee (Leviticus 25:40-41) or earlier if redeemed. This system was fundamentally different from the dehumanizing, permanent chattel slavery practiced by surrounding nations.
How did this law differ from slavery in surrounding cultures?
The Israelite law concerning "servitude" for a fellow Israelite, as outlined in Leviticus 25 and Exodus 21, stood in stark contrast to the chattel slavery prevalent in cultures like Egypt, Babylon, and Assyria. In those societies, slaves were typically considered property, had few or no rights, could be bought and sold permanently, and were often subjected to brutal treatment, with their children inheriting their enslaved status. The Israelite system, by comparison, was: (1) Temporary: Service was limited to six years or until the Jubilee, whichever came first (Exodus 21:2). (2) Rights-Based: The "servant" was still considered a "brother" and was to be treated as a "hired worker" or "sojourner," not as property (Leviticus 25:40). (3) Humane Treatment: Harsh or oppressive labor was forbidden (Leviticus 25:43). (4) Redemption: The servant could be redeemed by a relative or himself at any time (Leviticus 25:48-49). (5) No Hereditary Status: Children born to an Israelite servant were free. These distinctions highlight the unique humanitarian and theological underpinnings of the Mosaic Law, reflecting God's character and His redemption of Israel from slavery.
Christ-Centered Fulfillment
Leviticus 25:39, with its emphasis on liberation from oppressive servitude and the restoration of dignity, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament law provided a temporary, physical release from economic bondage, Christ offers eternal, spiritual liberation from the slavery of sin and death. Just as the Israelite "brother" was not to be treated as a harsh bondservant because he belonged to God, so too believers are freed from the dominion of sin because they have been bought with the precious blood of Christ (1 Peter 1:18-19). Jesus proclaims the ultimate Jubilee, announcing good news to the poor, release to the captives, recovery of sight to the blind, and setting at liberty those who are oppressed (Luke 4:18-19). He is the true Kinsman-Redeemer, who, though rich, became poor for our sakes, so that through His poverty we might become rich (2 Corinthians 8:9). In Christ, we are no longer slaves to sin but children of God, adopted into His family (Galatians 4:7). His sacrifice ensures that the spiritual "debt" we owed has been fully paid, granting us true freedom and restoring our dignity as those made in God's image, called to serve Him in love, not in bondage (Romans 6:17-18).