Leviticus 25:40

KJV

[But] as an hired servant, [and] as a sojourner, he shall be with thee, [and] shall serve thee unto the year of jubile:

KJV (with Strong's)

But as an hired servant {H7916}, and as a sojourner {H8453}, he shall be with thee, and shall serve {H5647} thee unto the year {H8141} of jubile {H3104}:

Complete Jewish Bible

Rather, you are to treat him like an employee or a tenant; he will work for you until the year of yovel.

Berean Standard Bible

Let him stay with you as a hired worker or temporary resident; he is to work for you until the Year of Jubilee.

American Standard Version

As a hired servant, and as a sojourner, he shall be with thee; he shall serve with thee unto the year of jubilee:

Commentary

### SUMMARY
Leviticus 25:40 is a pivotal verse within the comprehensive Jubilee laws, articulating God's divine mandate for the treatment of an Israelite who has fallen into poverty and sold himself into temporary servitude. It establishes that such an individual is not to be treated as a permanent slave but rather as a hired worker or temporary resident, whose service is finite and culminates with the proclamation of the Year of Jubilee. This statute profoundly underscores God's unwavering commitment to human dignity, the prevention of perpetual economic bondage, and the foundational principle that all Israelites, having been redeemed by God from Egyptian slavery, ultimately belong to Him and are therefore not to be permanently enslaved by another human.

### CONTEXT
* **Literary Context:** Leviticus 25:40 is deeply embedded within the intricate legal framework of Leviticus chapter 25, which meticulously details the laws concerning the Sabbatical Year (every seventh year) and the climactic Year of Jubilee (every fiftieth year). The preceding verse, [Leviticus 25:39](/leviticus/25-39 "Leviticus 25:39 - Prohibition of Bondservitude for Israelites"), sets the immediate stage by explicitly prohibiting an Israelite from being made to serve as a bondservant (slave) if they become poor and sell themselves to another Israelite. Instead, verse 40 specifies the precise nature of this temporary servitude, emphasizing that it is contractual and temporary, akin to that of a hired laborer or a sojourner. The overarching purpose of the Jubilee, as declared in [Leviticus 25:10](/leviticus/25-10 "Leviticus 25:10 - Proclamation of Liberty in the Year of Jubilee"), was to proclaim "liberty throughout all the land unto all the inhabitants thereof," ensuring the return of ancestral lands and the release of all Israelite bondservants, thereby preventing the permanent accumulation of wealth and the perpetuation of poverty.
* **Historical & Cultural Context:** In the ancient Near East, debt slavery was a common and often brutal reality, where individuals could be permanently enslaved due to economic hardship. However, the Mosaic Law, particularly the provisions in [Leviticus 25](/leviticus/25 "Leviticus 25 - Laws of the Sabbatical and Jubilee Years"), stands in stark contrast to these prevailing practices. Israel's unique identity as a people redeemed by God from slavery in Egypt (cf. [Leviticus 25:42](/leviticus/25-42 "Leviticus 25:42 - Israelites are God's Servants")) formed the theological bedrock for these compassionate laws. The concept of the "sojourner" (Hebrew: *ger* or *toshav*) was also significant, as Israel themselves had been sojourners in Egypt, and God commanded them to show compassion to foreigners among them (e.g., [Exodus 22:21](/exodus/22-21 "Exodus 22:21 - Do Not Oppress a Sojourner")). By equating an Israelite in temporary servitude to a "hired servant" or "sojourner," the law elevated their status above that of chattel property, ensuring their fundamental human dignity and rights were preserved, even in times of extreme economic distress, until the divinely appointed year of release.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Hired Servant (Hebrew, _sāḵîr'_):** This term refers to a wage-earner, someone employed for a specific period or task, typically on a daily or seasonal basis. The use of *sachir* here is crucial because it denotes a contractual relationship based on labor for compensation, rather than outright ownership. It implies that the individual retains their personal freedom and rights, even while working to repay a debt or survive economic hardship. Their service is temporary and defined by agreement, not by permanent subjugation.
* **Sojourner (Hebrew, _tôšāḇ'_):** This word describes a temporary resident, an alien who lives in a foreign land but does not possess permanent land rights or full citizenship. By likening the impoverished Israelite to a *toshav*, the law emphasizes their non-permanent status within the household of their master. Just as a sojourner is not fully integrated or owned by the land, so too the Israelite bondservant is not fully owned by their master; their stay and service are temporary and contingent, awaiting a future release.
* **Year of Jubile (Hebrew, _yōḇēl'_):** Derived from the word for "ram's horn" (the trumpet used to proclaim the Jubilee), *yovel* signifies a divinely ordained year of liberation and restoration. It was a time when ancestral lands reverted to their original families and all Israelite bondservants were set free. The mention of the "year of jubile" as the termination point for service underscores that this was not merely a human agreement but a covenantal obligation rooted in God's redemptive plan for His people, ensuring cycles of freedom and social equity.

#### Verse Breakdown
* **"But as an hired servant":** This clause immediately sets the tone, establishing the nature of the relationship. It explicitly forbids treating an Israelite who has sold himself into service as a chattel slave. Instead, their status is elevated to that of a contractual laborer, implying a fixed term of service and the retention of personal dignity and rights, distinguishing them sharply from foreign slaves who could be held permanently.
* **"and as a sojourner":** This phrase further reinforces the temporary and non-permanent nature of the service. Just as a sojourner is a temporary resident, not a permanent fixture, so too the Israelite bondservant is merely passing through this period of service. This imagery highlights that their fundamental identity and belonging remain with their family and their God, not with their master.
* **"he shall be with thee":** This simple phrase conveys the practical reality of the arrangement – the individual lives and works in the master's household. However, the preceding qualifications ("as a hired servant, and as a sojourner") redefine the *nature* of this "being with" from one of ownership to one of temporary employment and residence, emphasizing companionship and temporary dependence over absolute dominion.
* **"and shall serve thee unto the year of jubile":** This final clause provides the definitive termination point for the servitude. The "year of jubile" acts as a divine deadline, ensuring that no Israelite can be permanently enslaved. This divinely mandated release mechanism is the ultimate safeguard against perpetual poverty and the concentration of power, reflecting God's commitment to justice, freedom, and the restoration of His people.

#### Literary Devices
Leviticus 25:40 employs several potent literary devices to convey its profound message. **Contrast** is central, sharply differentiating the treatment of an Israelite bondservant from that of a permanent slave. The repeated use of "as an hired servant, and as a sojourner" creates a **Simile**, likening the bondservant's status to these temporary roles, thereby emphasizing the non-permanent and contractual nature of their service. This **Repetition** (of "as an hired servant, and as a sojourner") serves to underscore and reinforce the core principle of temporary, dignified labor. Furthermore, the entire concept of the Jubilee itself functions as a powerful **Symbolism** of God's ultimate liberation and redemption, foreshadowing a greater freedom. The law's structure, moving from the prohibition of permanent servitude to the specific, temporary terms, demonstrates a clear **Legal Precision**, leaving no ambiguity about the Israelite's protected status.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 25:40 is a profound theological statement on God's character as a liberator and a just sovereign. It reveals His deep concern for human dignity, particularly for the vulnerable and economically disadvantaged. The law is rooted in the foundational truth that all Israelites belong to God, having been redeemed by Him from slavery in Egypt. Therefore, no human has the right to permanently enslave another Israelite, as it would violate God's ultimate ownership and His redemptive act. This principle prevents the entrenchment of poverty and the creation of a permanent underclass, promoting a society where cycles of economic hardship are periodically broken by divine intervention, ensuring a measure of equity and compassion.

* [Leviticus 25:23](/leviticus/25-23 "Leviticus 25:23 - The Land Belongs to God") – This verse explicitly states, "The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me." This principle of divine ownership of the land directly undergirds the Jubilee laws, including the release of bondservants, as both land and people ultimately belong to God.
* [Deuteronomy 15:12](/deuteronomy/15-12 "Deuteronomy 15:12 - Release of Hebrew Servants") – This passage reiterates the law concerning the release of Hebrew servants after six years, providing an earlier, more frequent cycle of release that complements the ultimate release provided by the Jubilee.
* [Isaiah 61:1](/isaiah/61-1 "Isaiah 61:1 - The Anointed One Proclaims Good News") – This prophetic text speaks of the Messiah bringing "good tidings unto the meek... to proclaim liberty to the captives, and the opening of the prison to them that are bound," echoing the themes of release and restoration inherent in the Jubilee.

### REFLECTION AND APPLICATION
Leviticus 25:40 serves as a timeless testament to God's heart for justice, mercy, and the inherent dignity of every human being. In a world often characterized by economic disparity and exploitation, this ancient law challenges us to consider how we treat those who are vulnerable or in positions of lesser power. It calls us, individually and corporately, to champion ethical labor practices, ensuring fair wages, safe conditions, and respectful treatment for all workers, recognizing their inherent worth regardless of their economic status. Beyond mere compliance, it invites a compassionate posture towards those experiencing financial distress, prompting us to seek ways to alleviate burdens and facilitate pathways to genuine freedom and flourishing, rather than perpetuating cycles of poverty. This verse reminds us that true societal health is measured not by the accumulation of wealth by a few, but by the well-being and liberation of all, especially the most marginalized.

#### Questions for Reflection
* **How does the principle of God's ultimate ownership (of land and people) challenge modern economic systems and our personal views on wealth and labor?**
* **In what ways can we, as individuals or communities, actively work to prevent exploitation and promote dignity for those in vulnerable economic situations today?**
* **What "jubilee" moments or principles can we apply in our own lives or communities to break cycles of debt, oppression, or spiritual bondage?**

### FAQ

**What is the difference between the "hired servant" in Leviticus 25:40 and a typical slave in ancient times?**

Answer: The distinction is crucial and reflects God's unique laws for Israel. A "hired servant" (Hebrew: *sachir*) was a contractual laborer, working for a set period or to repay a specific debt, and was expected to be released. Their personal freedom was not permanently forfeited. In contrast, a typical slave in the ancient Near East (often a foreign captive or someone sold permanently) was considered chattel property, with no inherent rights to freedom or release, and could be bought, sold, or inherited indefinitely. Leviticus 25:40 explicitly prevents an Israelite from being treated as such a permanent slave, emphasizing their temporary status and guaranteed release at the Jubilee.

**Why was the "Year of Jubilee" so important for these laws?**

Answer: The Year of Jubilee (every 50th year) was paramount because it served as God's ultimate mechanism for societal reset and redistribution. It ensured that no Israelite could be permanently dispossessed of their ancestral land or permanently enslaved due to poverty. The Jubilee proclaimed "liberty throughout all the land unto all the inhabitants thereof" ([Leviticus 25:10](/leviticus/25-10 "Leviticus 25:10 - Proclamation of Liberty in the Year of Jubilee")), guaranteeing the return of land to original families and the release of all Israelite bondservants. This prevented the concentration of wealth and power, maintained tribal land inheritances, and served as a powerful reminder that all land and people ultimately belonged to God, who had redeemed Israel from slavery in Egypt.

**How does this verse relate to modern ethical labor practices?**

Answer: While the specific context is ancient Israelite law, the underlying principles of Leviticus 25:40 are profoundly relevant to modern ethical labor practices. It underscores the inherent dignity of every worker, regardless of their economic circumstances. It challenges employers to treat employees with respect, fairness, and compassion, ensuring just wages, reasonable working conditions, and avoiding any form of exploitation that would strip individuals of their dignity or trap them in perpetual economic bondage. The verse implicitly advocates for systems that provide opportunities for recovery and release, rather than perpetuating cycles of poverty and dependence.

### CHRIST-CENTERED FULFILLMENT
Leviticus 25:40, with its emphasis on temporary servitude and ultimate liberation through the Jubilee, finds its most profound and complete fulfillment in the person and work of Jesus Christ. Just as the Jubilee trumpet proclaimed freedom from physical and economic bondage, Christ's advent inaugurated a spiritual Jubilee, announcing "liberty to the captives, and the opening of the prison to them that are bound" ([Isaiah 61:1](/isaiah/61-1 "Isaiah 61:1 - The Anointed One Proclaims Good News"), quoted by Jesus in [Luke 4:18](/luke/4-18 "Luke 4:18 - Jesus' Nazareth Sermon")). Humanity, enslaved by sin and spiritual debt, found no permanent release through the Law's temporary measures. However, Christ, through His sacrificial death and resurrection, paid the ultimate price, setting us free from the bondage of sin and death, declaring that "if the Son therefore shall make you free, ye shall be free indeed" ([John 8:36](/john/8-36 "John 8:36 - Freedom from Sin Through the Son")). We are no longer slaves to sin, fear, or the Law, but have been adopted as sons and daughters of God ([Galatians 4:7](/galatians/4-7 "Galatians 4:7 - Heirs Through God")). This spiritual liberation is permanent and universal, transcending economic status, ethnicity, or social standing, as "there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus" ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - Unity in Christ")). Christ is our ultimate Jubilee, our eternal release from all forms of bondage, restoring us to our rightful inheritance as children of God.

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.