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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 25:42 serves as a foundational declaration within Israel's legal framework, asserting God's exclusive and inviolable ownership over the Israelites, rooted in their divine redemption from Egyptian bondage. This verse prohibits their permanent sale into chattel slavery, thereby establishing a distinct and elevated status for them as God's peculiar servants. It safeguards their inherent dignity and ensures that no human master could claim perpetual dominion over those whom the Lord Himself had liberated and claimed as His own, underscoring the profound theological principle that divine redemption confers a unique and enduring freedom.
Context
Literary Context
Leviticus 25 meticulously outlines the comprehensive laws governing the Sabbath Year (every seventh year, land lies fallow, debts are remitted) and the Jubilee Year (every fiftieth year, ancestral lands are returned, and Israelite indentured servants are set free). This chapter is a profound expression of God's economic and social justice, designed to prevent the permanent accumulation of wealth by a few and the perpetual impoverishment of others, ensuring that the covenant community maintained a measure of equity and dignity. Specifically, verses 39-55 address the regulations concerning Israelites who, due to poverty, might sell themselves into temporary servitude to another Israelite or even a foreign resident. Verse 42 stands as a crucial theological underpinning for these regulations, particularly the prohibition against treating an Israelite as chattel, contrasting sharply with the provisions for foreign slaves in Leviticus 25:44-46. The Jubilee, described in Leviticus 25:8-12, served as the ultimate mechanism for restoring liberty and land, with verse 42 providing the theological rationale for such liberation by emphasizing God's ultimate ownership.
Historical & Cultural Context
Ancient Near Eastern societies widely practiced various forms of servitude and slavery, often involving permanent ownership of individuals as property. Debt slavery was common, where individuals could sell themselves or their family members to repay debts. However, the Mosaic Law, as presented in Leviticus, introduces radical distinctions for Israel. Unlike surrounding cultures where slaves were often considered mere property with few rights, the Israelite system, particularly for fellow Israelites, was more akin to indentured servitude, strictly limited in duration and scope. The foundational event of the Exodus, where God delivered Israel from the brutal, permanent slavery of Egypt, profoundly shaped their understanding of freedom and servitude. As declared in Exodus 20:2, "I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery." This historical experience of divine redemption became the theological bedrock for all subsequent laws concerning human liberty within Israel, ensuring that no Israelite could ever again experience the perpetual, dehumanizing bondage from which God had rescued them. This unique historical memory and divine intervention set Israel apart from its neighbors, establishing a legal framework that prioritized human dignity under God's ultimate sovereignty.
Key Themes
This verse contributes significantly to several key themes pervasive throughout Leviticus and the broader Pentateuch. Firstly, it underscores the theme of Divine Sovereignty and Ownership, asserting that God's redemptive act of bringing Israel out of Egypt established His exclusive claim over them. This divine ownership is the ultimate basis for all Israelite law and identity, as seen in the broader covenant relationship described in Exodus 19:5-6. Secondly, it highlights Redemption as the Basis for Freedom and Dignity, demonstrating that Israel's liberation from Egypt was not merely a historical event but a theological paradigm that shaped their entire social and economic structure, preventing the re-establishment of the very conditions from which they were freed. This theme echoes throughout the laws concerning the treatment of the vulnerable, such as the poor and sojourners, as seen in Leviticus 19:33-34. Lastly, it reinforces the theme of Justice and Equity within the Covenant Community, ensuring that economic hardship would not lead to permanent dehumanization or the loss of ancestral heritage, thereby preserving the integrity and well-being of the entire nation, a principle also evident in the laws of the Sabbath rest for the land and the people in Leviticus 25:1-7.
Exposition and Analysis
Key Word Analysis
This multifaceted Hebrew term (H5650) can mean 'servant,' 'slave,' or 'bondman.' In the context of Leviticus 25:42, its usage is critical. When applied to the Israelites in relation to God ("my servants"), it signifies a relationship of willing and dedicated service, born out of redemption and covenant, rather than involuntary servitude or chattel slavery. This divine ownership elevates their status, making them distinct from common slaves. When contrasted with "bondmen" (also ʻebed') in the latter part of the verse, it highlights a legal distinction: while temporary service might be necessary due to economic hardship, the status of permanent, transferable property is forbidden because their ultimate Master is God.
This verb (H3318), meaning 'to go out,' 'to come forth,' or 'to bring out,' is a pivotal term in the Exodus narrative. Its use here immediately evokes the powerful act of divine liberation from Egyptian slavery. It emphasizes that Israel's freedom is not self-achieved but a direct, sovereign act of God. This act of "bringing forth" establishes God's redemptive claim over them, forming the basis for their unique identity and the subsequent legal protections outlined in the Mosaic Law. It signifies a transfer of ownership from Pharaoh to Yahweh.
This primitive root (H4376) means 'to sell,' literally (as merchandise, a daughter in marriage, into slavery), or figuratively (to surrender). Its application in this verse, "they shall not be sold as bondmen," explicitly prohibits the permanent transaction of an Israelite as property. The act of "selling" implies a transfer of absolute ownership, which for an Israelite, is deemed impossible because their ultimate ownership rests with God, not with any human buyer. This legal prohibition directly counters the common practice of chattel slavery in the ancient world.
Verse Breakdown
"For they [are] my servants"
This initial clause establishes the profound theological premise for the subsequent prohibition. It declares that the Israelites are not merely a people group, but a people uniquely belonging to Yahweh. Their fundamental identity and status are defined by their relationship with God as His chosen, redeemed, and consecrated servants. This divine ownership supersedes and fundamentally limits any human claim to absolute dominion over them.
"which I brought forth out of the land of Egypt"
This phrase grounds God's claim in a specific, undeniable, and miraculous historical act. The Exodus from Egypt was the defining moment of Israel's national birth and their liberation from a literal, dehumanizing slavery under Pharaoh. God's act of "bringing them forth" signifies His immense power, His unwavering covenant faithfulness, and His exclusive right to their allegiance and service. This redemptive act is the very basis of their freedom and their singular obligation to Him alone.
"they shall not be sold as bondmen"
This is the direct legal consequence and imperative stemming from the preceding theological declaration. Because God Himself redeemed them from the most severe form of slavery and claimed them as His own exclusive servants, no Israelite could ever be permanently sold into chattel slavery. They were not to be treated as mere transferable property or subjected to the same perpetual conditions as non-Israelite slaves. While temporary indentured servitude was permitted for debt relief, this clause strictly forbade the permanent, irrevocable transfer of an Israelite's person as property, thereby reinforcing their inherent dignity and their ultimate, non-negotiable allegiance to God.
Literary Devices
Leviticus 25:42 employs several potent literary devices to convey its profound message. Covenant Language is central, as the verse directly references God's redemptive act of bringing Israel out of Egypt, a foundational element of the Mosaic Covenant. This serves as the ultimate justification for the legal stipulation that follows, linking Israel's past deliverance to their present social structure. The strategic use of Repetition of the term ʻebed' (servant/bondman) highlights the crucial distinction between Israel's status as God's redeemed servants and the forbidden status of being sold as permanent "bondmen" to other humans. This creates a powerful Contrast between divine ownership and human ownership, emphasizing that the former negates the latter in its most permanent and dehumanizing form. Furthermore, the verse functions as a Legal Stipulation rooted in a Redemptive Motif, where a historical act of salvation (the Exodus) directly dictates a present-day legal and social policy, demonstrating how theology underpins jurisprudence in the Torah and shapes the very fabric of Israelite society.
Theological and Thematic Connections
Leviticus 25:42 articulates a profound theological truth: God's redemptive act establishes His exclusive claim over those He liberates, conferring upon them an inviolable dignity and freedom that human systems cannot permanently negate. This principle underscores that true liberty is found in serving God, not man, and that those whom God has redeemed possess an inherent worth that transcends their economic or social circumstances. It serves as a powerful testament to God's justice and His desire for the holistic well-being of His people, preventing the perpetuation of cycles of poverty and ensuring that the memory of their liberation from Egypt remained central to their societal structure and ethical responsibilities towards one another.
Reflection and Application
Leviticus 25:42 challenges us to consider the ultimate source of our identity and freedom. If we, as believers, have been redeemed by Christ, then our allegiance and service belong first and foremost to Him. This means resisting any system, ideology, or personal habit that seeks to permanently enslave us or diminish our God-given dignity. It calls us to champion the cause of human freedom and justice, particularly for those exploited or trafficked, recognizing that every person bears the image of God and, for believers, has been bought with a price. Our spiritual liberation in Christ should translate into a tangible commitment to advocating for the liberty and inherent worth of all people, especially those trapped in modern forms of "bondage," remembering that true freedom is found in serving the One who truly owns us.
Questions for Reflection
FAQ
What is the difference between "servant" and "bondman" in this verse?
In Leviticus 25:42, the Hebrew word ʻebed' (H5650) is used for both "servants" and "bondmen," but the context provides a crucial distinction. When God calls the Israelites "my servants," it signifies a relationship of redeemed allegiance and covenantal service to Him, their divine Master. This status elevates them above mere property. When the verse states they "shall not be sold as bondmen," it prohibits their permanent, irrevocable sale into chattel slavery, where they would be treated as transferable property without rights, similar to how non-Israelite slaves could be treated (see Leviticus 25:44-46). While temporary indentured servitude was permitted for debt, this verse ensures that an Israelite's ultimate identity as God's servant prevents them from being reduced to perpetual human property.
How does the Exodus event relate to this law?
The Exodus is the foundational historical and theological event that underpins this law. God explicitly states, "which I brought forth out of the land of Egypt," to remind Israel of their liberation from literal, brutal slavery. This act of divine redemption established God's exclusive claim over them. Because God Himself had redeemed them from bondage, no human could ever again claim permanent, absolute ownership over an Israelite. Their freedom was a direct result of God's mighty hand, and this law served to preserve that divinely granted liberty within their society, preventing a return to the very condition from which God had rescued them (see Exodus 20:2). This historical memory was to be perpetually enshrined in their legal and social practices.
Christ-Centered Fulfillment
Leviticus 25:42, with its declaration of divine ownership and the prohibition of permanent human bondage, finds its profoundest fulfillment in the person and work of Jesus Christ. Just as God redeemed Israel from physical slavery in Egypt, Christ liberates humanity from the spiritual bondage of sin and death. He is the ultimate Redeemer, paying the ultimate price—His own life—to purchase us out of spiritual slavery, as articulated in 1 Corinthians 6:20 and Galatians 3:13. Consequently, like the Israelites, believers are no longer slaves to sin but "servants of Christ" (Ephesians 6:6), whose ultimate Master is God. This spiritual emancipation means that no earthly power, no sinful addiction, and no human system can hold us in permanent spiritual "bondage," for "if the Son sets you free, you will be free indeed" (John 8:36). Our freedom in Christ is not license for sin but liberty to serve God wholeheartedly, reflecting the dignity and purpose of those redeemed by the Lamb of God, who takes away the sin of the world. We are called to live as those who have been bought with a price, dedicating our lives to the One who set us truly free, just as Israel was to serve the God who brought them out of Egypt.