Leviticus 25:39

KJV

¶ And if thy brother [that dwelleth] by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant:

KJV (with Strong's)

And if thy brother {H251} that dwelleth by thee be waxen poor {H4134}, and be sold {H4376} unto thee; thou shalt not compel {H5647} him to serve {H5656} as a bondservant {H5650}:

Complete Jewish Bible

"'If a member of your people has become poor among you and sells himself to you, do not make him do the work of a slave.

Berean Standard Bible

If a countryman among you becomes destitute and sells himself to you, then you must not force him into slave labor.

American Standard Version

And if thy brother be waxed poor with thee, and sell himself unto thee; thou shalt not make him to serve as a bondservant.

Commentary

### 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](/leviticus/25 "Leviticus 25 - The Sabbatical Year and Year of Jubilee"), which outlines the laws concerning the Sabbatical Year and the Year of Jubilee. The preceding verses, specifically [Leviticus 25:25-38](/leviticus/25-25-38 "Leviticus 25:25-38 - Laws Concerning Redemption of Land and Houses"), 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](/exodus/21-2-11 "Exodus 21:2-11 - Laws Concerning Hebrew Servants") and elaborated here in [Leviticus 25](/leviticus/25 "Leviticus 25 - Laws of the Sabbatical Year and Jubilee"), 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](/leviticus/25-40-41 "Leviticus 25:40-41 - Release of Israelite Servants")) 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](/leviticus/25-42 "Leviticus 25:42 - Israelites are God's Servants") and [Leviticus 25:55](/leviticus/25-55 "Leviticus 25:55 - Israelites are God's Servants")). 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](/leviticus/25 "Leviticus 25 - Laws of the Sabbatical Year and Jubilee") 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](/leviticus/25-23 "Leviticus 25:23 - The Land Belongs to God")), which limits human claims of absolute ownership and mandates periodic redistribution and release.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Brother (Hebrew, _ʼâch'_):** 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.
* **Waxen Poor (Hebrew, _mûwk'_):** 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.
* **Bondservant (Hebrew, _ʻebed'_):** While _ʻebed_ (H5650) broadly means "servant" or "slave," the context of Leviticus 25:39, particularly when read with [Leviticus 25:40-43](/leviticus/25-40-43 "Leviticus 25:40-43 - Treatment of Israelite Servants"), 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](/leviticus/25 "Leviticus 25 - The Sabbatical Year and Year of Jubilee") 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](/leviticus/25-42 "Leviticus 25:42 - Israelites are God's Servants") and [Leviticus 25:55](/leviticus/25-55 "Leviticus 25:55 - Israelites are God's Servants")). 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.

* [Deuteronomy 15:12-18](/deuteronomy/15-12-18 "Deuteronomy 15:12-18 - Laws Concerning Release of Servants")
* [Exodus 21:2-11](/exodus/21-2-11 "Exodus 21:2-11 - Laws Concerning Hebrew Servants")
* [Nehemiah 5:1-13](/nehemiah/5-1-13 "Nehemiah 5:1-13 - Nehemiah Addresses Social Injustice")

### 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
* **How does this ancient law challenge modern attitudes toward the economically vulnerable, particularly in labor relations?**
* **In what ways might we, even unintentionally, "compel" or exploit those in positions of economic hardship today, whether through unfair practices or lack of compassion?**
* **How can the church embody the principles of dignity, temporary relief, and restoration for those facing financial crises, reflecting the spirit of the Jubilee?**

### FAQ
**Does this verse endorse slavery?**

Answer: 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](/leviticus/25-40-41 "Leviticus 25:40-41 - Release of Israelite Servants")) 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?**

Answer: The Israelite law concerning "servitude" for a fellow Israelite, as outlined in [Leviticus 25](/leviticus/25 "Leviticus 25 - Laws of the Sabbatical Year and Jubilee") and [Exodus 21](/exodus/21 "Exodus 21 - Laws for Israel"), 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](/exodus/21-2 "Exodus 21:2 - Six-Year Limit for Hebrew Servants")). (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](/leviticus/25-40 "Leviticus 25:40 - Treat as Hired Worker")). (3) **Humane Treatment:** Harsh or oppressive labor was forbidden ([Leviticus 25:43](/leviticus/25-43 "Leviticus 25:43 - Do Not Rule Over Them Harshly")). (4) **Redemption:** The servant could be redeemed by a relative or himself at any time ([Leviticus 25:48-49](/leviticus/25-48-49 "Leviticus 25:48-49 - Redemption of Servants")). (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](/1_peter/1-18-19 "1 Peter 1:18-19 - Redeemed by Christ's Blood")). 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](/luke/4-18-19 "Luke 4:18-19 - Jesus Proclaims His Mission")). 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](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Example of Generosity")). In Christ, we are no longer slaves to sin but children of God, adopted into His family ([Galatians 4:7](/galatians/4-7 "Galatians 4:7 - No Longer a Slave, but a Son")). 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](/romans/6-17-18 "Romans 6:17-18 - Freed from Sin, Slaves of Righteousness")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 21:2

If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing.

1 Kings 9:22

But of the children of Israel did Solomon make no bondmen: but they [were] men of war, and his servants, and his princes, and his captains, and rulers of his chariots, and his horsemen.

2 Kings 4:1

¶ Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying, Thy servant my husband is dead; and thou knowest that thy servant did fear the LORD: and the creditor is come to take unto him my two sons to be bondmen.

Leviticus 25:46

And ye shall take them as an inheritance for your children after you, to inherit [them for] a possession; they shall be your bondmen for ever: but over your brethren the children of Israel, ye shall not rule one over another with rigour.

Nehemiah 5:5

Yet now our flesh [is] as the flesh of our brethren, our children as their children: and, lo, we bring into bondage our sons and our daughters to be servants, and [some] of our daughters are brought unto bondage [already]: neither [is it] in our power [to redeem them]; for other men have our lands and vineyards.

Jeremiah 34:14

At the end of seven years let ye go every man his brother an Hebrew, which hath been sold unto thee; and when he hath served thee six years, thou shalt let him go free from thee: but your fathers hearkened not unto me, neither inclined their ear.

Jeremiah 25:14

For many nations and great kings shall serve themselves of them also: and I will recompense them according to their deeds, and according to the works of their own hands.