TRV
- English
- King James KJV
- Complete Jewish CJB
- World English WEBM
- Berean Standard BSB
- American Standard ASV
- Geneva GNV
- Young's Literal YLT
- Douay-Rheims DRC
- International
- Shqip ALB
- العربية SVD
- বাংলা BN-IRV
- မြန်မာ Judson
- 简体文 CUV-S
- 繁體中文 CUV-T
- Čeština BKR
- Nederlands STVE
- Français LSG
- Deutsch SCH
- Ελληνικά Vamvas
- ગુજરાતી GU-IRV
- Hausa HCB
- עברית Hebrew
- हिन्दी HCV
- Magyar KAROLI
- Bahasa Indonesia INDO-TB
- Italiano Diodati
- 日本語 Kougo
- 한국어 Korean
- മലയാളം MAL
- मराठी MRCV
- Norsk DNB
- فارسی OPV
- Polski BG
- Português Almeida
- Română Cornilescu
- Русский Synodal
- Español RVG
- Kiswahili Neno
- Svenska SV1917
- Tagalog TAG-ADB
- தமிழ் TCV
- తెలుగు TSA
- ภาษาไทย THAI-KJV
- Українська Ohienko
- Tiếng Việt CADMAN
- Yorùbá YCB
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.
Continue studying Leviticus 25:40 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Leviticus 25:40 is a foundational 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 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, 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, 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, stands in stark contrast to these prevailing practices. Israel's unique identity as a people redeemed by God from slavery in Egypt (compare Leviticus 25:42) 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 (for example, Exodus 22:21). 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.
Key Themes
This verse contributes significantly to several key themes within Leviticus and the broader Pentateuch. Foremost is the theme of God's redemptive ownership of Israel; having delivered them from Egyptian bondage, He claims ultimate authority over their lives and their land, prohibiting any permanent human claim over another Israelite (as seen in Leviticus 25:42). This leads to the theme of social justice and equity, where the Jubilee laws act as a divine mechanism to prevent the permanent entrenchment of poverty and the concentration of wealth, ensuring periodic economic resets and opportunities for all. Furthermore, the emphasis on treating the impoverished Israelite as a "hired servant" or "sojourner" highlights the theme of human dignity, affirming that even in vulnerability, an Israelite retains a fundamental status that distinguishes them from chattel property. Finally, the "year of jubile" itself embodies the theme of divine liberation and restoration, pointing to God's ultimate plan to bring freedom and order to His people.
Exposition and Analysis
Key Word Analysis
This term (H7916) refers to a wage-earner, someone employed for a specific period or task, typically on a daily or seasonal basis. The use of sâkîyr 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.
This word (H8453) 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 tôwshâb, 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.
Derived from the word for "ram's horn" (the trumpet used to proclaim the Jubilee), yôwbêl (H3104, combined with H8141 for "year") 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, highlighting God's unique standard for His people. The repeated use of "as an hired servant, and as a sojourner" creates a powerful 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, ensuring the listener or reader grasps the critical distinction. Furthermore, the entire concept of the Jubilee itself functions as a powerful Symbolism of God's ultimate liberation and redemption, foreshadowing a greater freedom to come. 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 and the divinely mandated limits on human authority.
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 that reflects the divine nature.
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, reflecting God's own character and His redemptive purposes for humanity.
Questions for Reflection
FAQ
What is the difference between the "hired servant" in Leviticus 25:40 and a typical slave in ancient times?
The distinction is crucial and reflects God's unique laws for Israel. A "hired servant" (Hebrew: sâkîyr) 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; they retained their identity as Israelites, God's redeemed people. 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, underscoring their unique relationship with God as His servants (compare Leviticus 25:42).
Why was the "Year of Jubilee" so important for these laws?
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), 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. It was a tangible expression of God's covenant faithfulness and His desire for justice and equity among His people.
How does this verse relate to modern ethical labor practices?
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, by prohibiting permanent servitude and mandating fair treatment. 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, aligning with contemporary calls for human rights, fair labor standards, and corporate social responsibility.
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, a passage Jesus Himself quoted in Luke 4:18 as His mission statement). 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). We are no longer slaves to sin, fear, or the Law, but have been adopted as sons and daughters of God, receiving an eternal inheritance (as seen in Galatians 4:7). 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). Christ is our ultimate Jubilee, our eternal release from all forms of bondage, restoring us to our rightful inheritance as children of God and citizens of His kingdom.