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 25:41 articulates a foundational principle of the Year of Jubilee, God's divinely established system for societal restoration in ancient Israel. This verse mandates the complete liberation of an Israelite who had entered temporary servitude due to economic hardship, ensuring their full return, along with their children, to their ancestral family and inherited land. It profoundly underscores God's unwavering commitment to justice, equity, and the preservation of family heritage, preventing permanent disenfranchisement and upholding the divinely ordained social and economic fabric of the covenant community.
Context
Literary Context
Leviticus 25 meticulously details God's laws for the Sabbatical Year (every seventh year) and the climactic Year of Jubilee (every fiftieth year). The preceding verses, specifically Leviticus 25:39-40, establish the compassionate guidelines for an Israelite who, due to poverty, sells himself into temporary servitude. These verses emphatically state that such a person is not to be treated as a slave but as a hired worker or sojourner, because "they are My servants whom I brought out of the land of Egypt." This foundational theological premise of divine ownership and liberation sets the stage for verse 41, which then provides the ultimate resolution to this temporary servitude. The entire chapter builds towards the grand proclamation of release and restoration inherent in the Jubilee year, ensuring that no Israelite would remain permanently dispossessed or enslaved, thus maintaining the integrity of the tribal land allotments.
Historical & Cultural Context
While ancient Near Eastern societies commonly practiced systems of debt-slavery where individuals could sell themselves or their family members into servitude to settle debts, Israel's Jubilee system was remarkably distinct in its scope and frequency. The concept of inherited land was absolutely central to Israelite identity, lineage, and their covenant relationship with God, as the land was meticulously distributed by lot among the tribes after the conquest, as detailed in Numbers 26:52-56. God's explicit declaration, "The land is Mine" (Leviticus 25:23), meant that it could not be permanently alienated. The Jubilee provided a divinely mandated mechanism to prevent the unchecked accumulation of wealth and land by a few, ensuring that economic disparities did not lead to permanent social stratification or the creation of a landless underclass. It represented a radical form of social justice, designed to reset the economic playing field every fifty years, profoundly reflecting God's covenant faithfulness and His desire for the holistic well-being of all His people, echoing their own miraculous liberation from Egyptian bondage, as remembered in Exodus 20:2.
Key Themes
This verse powerfully contributes to several overarching themes within Leviticus and the broader Pentateuch. Foremost is the theme of God's Sovereignty and Ownership, particularly over the land of Israel, which is explicitly stated in Leviticus 25:23. This divine ownership undergirds the entire Jubilee system, ensuring that human transactions could not permanently override God's original distribution. Secondly, the verse highlights Social Justice and Equity, demonstrating God's profound concern for the poor and vulnerable, preventing the perpetuation of poverty and the concentration of wealth. The Jubilee served as a divinely imposed economic safety net. Thirdly, it underscores the theme of Redemption and Liberation, mirroring Israel's own emancipation from slavery in Egypt. Just as God redeemed His people from bondage, He commanded them to extend a similar liberation to their own countrymen. Finally, the verse speaks to Family and Heritage Preservation, ensuring that family lines retained their ancestral land and dignity, preventing permanent disenfranchisement and maintaining the tribal structure that was vital to Israelite identity and the fulfillment of God's covenant promises, as seen in the land distribution narrative of Joshua 13-19.
Exposition and Analysis
Key Word Analysis
This Hebrew verb signifies "to go out," "to come forth," or "to be released." In the context of Leviticus 25:41, it denotes a definitive and authorized exit from a state of servitude. It is not an escape, but a divinely sanctioned departure, emphasizing the legal and covenantal basis for the Israelite's freedom. The word carries a sense of completion and finality regarding their temporary obligation, marking the end of the master's claim.
Derived from a root meaning "to build," this noun refers to a "son" or, in its widest sense, "a child" (including descendants). The inclusion of "children" alongside the departing servant is crucial. It signifies that the liberation extends beyond the individual who entered servitude, encompassing their offspring. This provision ensures that the next generation does not inherit the parents' economic hardship or servitude, thereby securing their future and preserving the family line's connection to their heritage and the land.
This noun refers to a "family," "circle of relatives," or by extension, a "tribe" or "people." The return "unto his own family" emphasizes the social and relational restoration inherent in the Jubilee. It means more than just a return to a dwelling; it signifies re-integration into one's kinship network, a vital aspect of Israelite identity and support. This re-establishment of family ties prevents social alienation and reinforces the communal bonds within the covenant people.
This noun, a feminine passive participle meaning "something seized," refers specifically to an "inheritance" or "property," especially inherited land. In the Israelite worldview, land was inextricably linked to identity, lineage, and covenant blessing. The return to the "possession of his fathers" was not merely an economic transaction but a restoration of dignity, social status, and a tangible connection to the Abrahamic promise of land. It ensured that no family would be permanently disinherited or alienated from their tribal portion, maintaining God's original land distribution.
Repeated twice in this verse, this verb is central to the concept of Jubilee. It means "to turn back," "to restore," or "to revert." Its repetition underscores the comprehensive nature of the restoration: a return not only to one's physical family but also to one's ancestral land and economic standing. It signifies a divinely mandated reversal of misfortune, a re-establishment of the original order, and a complete re-integration into the social and economic fabric of the community.
Verse Breakdown
"And then shall he depart from thee,"
This clause signifies the formal and mandatory release of the Israelite servant from the household of their temporary master. The "thee" refers to the master, indicating that the master is required to release the servant at the Jubilee. This departure is not optional but a divine command, marking the definitive end of the contractual period of servitude and the master's claim.
"[both] he and his children with him,"
This phrase emphasizes the comprehensive nature of the liberation. It explicitly includes not only the individual who entered servitude but also any children born to them during that period. This crucial provision ensured that the next generation would not inherit their parent's economic hardship or servitude, thereby securing their future and preserving the family line's connection to their heritage and the land.
"and shall return unto his own family,"
This clause highlights the social and relational restoration central to the Jubilee. The released individual and their children are to be fully re-integrated into their original family unit and kinship network. This return was vital for establishing social identity, providing a network of support, and ensuring the continuation of tribal lineage, preventing the dissolution of families due to economic distress.
"and unto the possession of his fathers shall he return."
This final clause underscores the economic and territorial restoration. The individual is to regain their ancestral land, the portion of the Promised Land originally allotted to their family and tribe. This was the ultimate expression of Jubilee liberty, ensuring economic stability, self-sufficiency, and a tangible link to God's covenant promises, preventing the permanent concentration of land and wealth in a few hands.
Literary Devices
The verse employs several significant literary devices to emphasize its profound message of restoration and liberation. The most prominent is Repetition of the verb "return" (שׁוּב, shuv). The servant "shall return unto his own family, and unto the possession of his fathers shall he return," which powerfully reinforces the central theme of comprehensive restoration and reversal. This dual repetition highlights the complete re-establishment—both socially (to family) and economically (to land)—creating a sense of definitive closure to the period of servitude and a triumphant re-entry into their rightful place. Furthermore, the two "return" clauses exhibit a clear form of Parallelism, specifically Synonymous Parallelism, where similar ideas are expressed in successive phrases. "Return unto his own family" and "unto the possession of his fathers shall he return" both speak to the re-integration and re-establishment of the individual, reinforcing the completeness and totality of the Jubilee's restorative power. Finally, the entire concept of the Jubilee, as encapsulated in this verse, functions as profound Symbolism. It symbolizes God's ultimate sovereignty over His people and their land, His unwavering commitment to justice and equity, and His redemptive plan to liberate those in bondage and restore them to their rightful inheritance. This earthly Jubilee foreshadows a greater, spiritual liberation and restoration yet to come.
Theological and Thematic Connections
Leviticus 25:41 is far more than a mere legal statute; it is a profound theological statement about God's character and His covenant relationship with Israel. It reveals a God who is deeply concerned with justice, equity, and the holistic well-being of the vulnerable within His community. The Jubilee system, culminating in this verse's promise of return, demonstrates God's sovereign ownership over all creation, particularly the land of Israel, and His desire to prevent permanent social stratification or economic disenfranchisement among His people. It underscores the foundational principle that human beings are ultimately God's servants, liberated by Him from the bondage of Egypt, and therefore should not be permanently enslaved by one another. This divine concern for restoration and liberty provides a foundational understanding of redemption, both physical and spiritual, echoing throughout the biblical narrative and pointing towards a future, ultimate restoration.
Reflection and Application
Leviticus 25:41, though rooted in the ancient covenant law of Israel, provides timeless and enduring principles for profound reflection and practical application in contemporary life. It challenges us to deeply consider God's heart for restorative justice and His profound concern for those oppressed by economic hardship, crushing debt, or social marginalization. The Jubilee's radical call for a societal reset encourages us to critically examine systems and structures, both within our personal spheres and in broader society, that perpetuate inequality, create cycles of poverty, or prevent people from flourishing in their God-given dignity. It calls believers to embody God's restorative character by actively working towards liberation, advocating for the poor and disenfranchised, and extending grace, forgiveness, and practical support to those in need. Just as the Israelite servant looked forward to a definitive end to their bondage and a joyous return to their inherited land, believers today are invited to live in the hopeful anticipation of ultimate restoration found uniquely in Christ, who frees us from spiritual servitude and restores us to our true identity and inheritance in Him. This verse reminds us that true freedom and human flourishing are found in returning to God's intended design for humanity, a design marked by equity, dignity, and belonging for all.
Questions for Reflection
FAQ
What was the primary purpose of the Year of Jubilee, as exemplified in Leviticus 25:41?
The primary purpose of the Year of Jubilee was to prevent permanent economic and social stratification within Israel, ensuring that every Israelite family retained their ancestral land and that no one would fall into perpetual servitude. As powerfully highlighted in Leviticus 25:41, it mandated a comprehensive reset every fifty years, during which all land reverted to its original tribal and family owners, and all Israelite indentured servants were set free. This unique system reflected God's ultimate ownership of the land (Leviticus 25:23) and His compassionate concern for social justice, equity, and the preservation of family heritage within the covenant community. It was a divinely ordained mechanism designed to maintain the foundational tribal structure and prevent the concentration of wealth and power in the hands of a few, ensuring a more egalitarian society.
Was the Year of Jubilee actually observed throughout Israelite history?
While the laws of Jubilee are clearly and meticulously laid out in Leviticus, historical and biblical evidence suggests that its full and consistent observance was likely sporadic, if it occurred at all, throughout much of Israelite history. There are very few explicit mentions of its widespread practice in the historical books of the Old Testament. Prophets like Jeremiah (Jeremiah 34:8-17) condemned the people for failing to release their servants, implying that the spirit and letter of these laws were often neglected due to human greed and disobedience. However, the ideal of the Jubilee remained a profoundly powerful theological concept, embodying God's perfect standard for justice, restoration, and compassion, even if imperfectly applied by His people. Its principles continued to shape Israelite thought and expectations for divine intervention and ultimate redemption, pointing to a future fulfillment.
Christ-Centered Fulfillment
Leviticus 25:41, with its powerful declaration of liberation and comprehensive return to inheritance, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The Year of Jubilee, a temporal and earthly system designed to free the oppressed from economic bondage and restore lost inheritances, served as a prophetic shadow and a profound type of the eternal spiritual Jubilee inaugurated by Christ. When Jesus began His public ministry, He famously quoted from Isaiah 61:1-2 in the synagogue at Nazareth, declaring, "The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord's favor" (Luke 4:18-19). This "year of the Lord's favor" is a direct and unmistakable reference to the Jubilee, signifying that in Him, the ultimate liberation from the bondage of sin and death has arrived. Through Christ, we are not merely released from temporary servitude to human masters but are eternally freed from sin's dominion (Romans 6:18) and the curse of the law (Galatians 3:13). We are restored not to an earthly family and possession, but to the very family of God as adopted sons and daughters (Galatians 4:4-7), and we inherit an imperishable, undefiled, and unfading inheritance reserved in heaven (1 Peter 1:3-4). Jesus is the true Jubilee, through whom all who are enslaved by sin can definitively "depart" from their bondage and triumphantly "return" to their rightful place as children of God, possessing an eternal inheritance secured by His perfect sacrifice and glorious resurrection.