Leviticus 25:43

KJV

Thou shalt not rule over him with rigour; but shalt fear thy God.

KJV (with Strong's)

Thou shalt not rule {H7287} over him with rigour {H6531}; but shalt fear {H3372} thy God {H430}.

Complete Jewish Bible

Do not treat him harshly, but fear your God.

Berean Standard Bible

You are not to rule over them harshly, but you shall fear your God.

American Standard Version

Thou shalt not rule over him with rigor, but shalt fear thy God.

Commentary

### SUMMARY
Leviticus 25:43 delivers a profound ethical mandate within the covenantal framework, specifically addressing the treatment of fellow Israelites who, due to economic hardship, entered temporary servitude. It unequivocally prohibits ruling over such individuals with harshness or oppression, instead demanding a compassionate and just approach rooted in a reverential fear of God. This verse encapsulates the divine expectation that Israel, having themselves been delivered from rigorous bondage, would reflect God's character of mercy and equity in their internal social structures, recognizing His ultimate ownership over all people and fostering a society built on dignity rather than exploitation.

### CONTEXT
* **Literary Context:** This verse is intricately woven into the fabric of [Leviticus chapter 25](/leviticus/25 "Leviticus 25 - Laws of Sabbatical and Jubilee Years"), a foundational section outlining the unique socio-economic laws of the Sabbatical Year (every seventh year) and the Jubilee Year (every fiftieth year). These regulations were divinely instituted to prevent the permanent accumulation of wealth and land, ensure the periodic redistribution of resources, and provide a mechanism for the redemption of land and the liberation of those who had sold themselves into servitude. The preceding verses, specifically [Leviticus 25:39-42](/leviticus/25-39-42 "Leviticus 25:39-42 - Laws Concerning Israelite Bondservants"), meticulously define the conditions under which an Israelite might enter into temporary service to a fellow Israelite, clarifying that this was not chattel slavery but a debt-based indentured arrangement with a guaranteed path to freedom at the Jubilee. The explicit prohibition against ruling "with rigour" in [Leviticus 25:43](/leviticus/25-43 "Leviticus 25:43 - Prohibition Against Harsh Rule") directly applies to these covenantal bondservants, underscoring their continued status as fellow members of God's chosen people, distinct from foreign slaves or mere property. This placement emphasizes God's concern for justice and human dignity even within necessary economic structures.

* **Historical & Cultural Context:** Ancient Near Eastern societies widely practiced various forms of servitude, ranging from chattel slavery to debt slavery and indentured service, often characterized by severe exploitation. Israel's Mosaic Law, however, presented a radical and counter-cultural paradigm, especially concerning the treatment of fellow Israelites. This distinctive ethical framework was profoundly shaped by Israel's collective memory of their own brutal oppression in Egypt, where they were subjected to "rigorous service" ([Exodus 1:13-14](/exodus/1-13-14 "Exodus 1:13-14 - Egyptian Oppression of Israel")). Having been delivered by God from such tyranny, Israel was commanded not to replicate that oppressive system among themselves. The injunction to "fear thy God" serves as a crucial theological anchor, reminding the Israelites that their actions toward the vulnerable were not merely social conventions but acts of obedience to the God who redeemed them and claimed ultimate ownership over them ([Leviticus 25:55](/leviticus/25-55 "Leviticus 25:55 - God's Ownership of Israel")). This context highlights the unique moral vision of the Mosaic Law, which sought to establish a just and merciful society that profoundly reflected God's own character and redemptive history.

* **Key Themes:** [Leviticus 25:43](/leviticus/25-43 "Leviticus 25:43 - Prohibition Against Harsh Rule") contributes significantly to several overarching themes within Leviticus and the broader Pentateuch. Central among these is the theme of **Holiness and Justice**, demonstrating that God's holiness extends beyond ritual purity to encompass ethical conduct in social relations. The verse also reinforces the theme of **Redemption and Remembrance**, as Israel's past liberation from Egyptian "rigour" serves as the moral foundation for their treatment of others. It powerfully articulates the theme of **God's Sovereignty and Ownership**, reminding the Israelites that all people ultimately belong to God, thereby establishing an inherent dignity for every individual regardless of their socio-economic status. Furthermore, it highlights the theme of **Covenantal Responsibility**, where the fear of God is presented not as a mere emotion but as the primary motivator for righteous living and compassionate action within the covenant community. These themes collectively underscore God's desire for a society that mirrors His own just and merciful character.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Rule (Hebrew, _râdâh'_):** This verb (רָדָה, H7287) fundamentally means "to tread down" or "to subjugate." While it can denote legitimate dominion (as in [Genesis 1:26](/genesis/1-26 "Genesis 1:26 - Dominion Over Creation")), in the context of [Leviticus 25:43](/leviticus/25-43 "Leviticus 25:43 - Prohibition Against Harsh Rule"), it carries the negative connotation of oppressive rule, exercising power in a way that is burdensome, exploitative, or demeaning. The prohibition here is against a form of rule that crushes or breaks the spirit of the one being ruled, rather than simply managing their labor.
* **Rigour (Hebrew, _perek'_):** This noun (פֶּרֶךְ, H6531) derives from an unused root meaning "to break apart" or "fracture." It specifically denotes severity, harshness, cruelty, or oppressive force. Its most potent usage outside of [Leviticus 25:43](/leviticus/25-43 "Leviticus 25:43 - Prohibition Against Harsh Rule") is found in [Exodus 1:13-14](/exodus/1-13-14 "Exodus 1:13-14 - Egyptian Oppression of Israel"), where it describes the brutal and crushing labor imposed on the Israelites by the Egyptians. Its deliberate deployment here serves as a powerful and poignant reminder to the Israelites of their own past suffering and a clear prohibition against inflicting similar cruelty upon their brethren. It signifies not merely hard work, but work that is demeaning, dehumanizing, and excessive, driven by an exploitative spirit rather than a just one.
* **Fear (Hebrew, _yârêʼ'_):** This primitive root (יָרֵא, H3372) denotes "to fear," but in a moral and theological sense, it means "to revere" or "to stand in awe of." It implies a profound respect, submission to authority, and a deep understanding of God's character, holiness, and sovereignty. This "fear" is not terror but a foundational motivation for ethical conduct, leading to obedience to His commands and a desire to live in a way that honors Him. It transforms mere social ethics into a sacred duty, recognizing that one's treatment of others is ultimately a reflection of one's relationship with God.

#### Verse Breakdown
* **"Thou shalt not rule over him with rigour;":** This is a direct, emphatic prohibition against harsh, oppressive, or cruel treatment of a fellow Israelite who has entered into indentured service. The "him" refers specifically to the Israelite bondservant mentioned in the preceding verses, whose servitude was a temporary economic arrangement, not a permanent loss of personhood or dignity. This clause forbids any form of exploitation, excessive demands, or demeaning actions that would strip the individual of their inherent worth or reduce them to mere property. It demands that even in a master-servant relationship, the master must remember the servant's status as a fellow member of God's covenant people, deserving of humane and just treatment, distinct from the brutal practices of surrounding nations.
* **"but shalt fear thy God.":** This second clause provides the divine imperative and the ultimate motivation for the preceding prohibition. The command to "fear thy God" is not an alternative to humane treatment but its very foundation and driving force. It implies that the master's conduct must be governed by a profound reverence for God, recognizing His supreme authority and His ultimate ownership over all Israelites, master and servant alike ([Leviticus 25:55](/leviticus/25-55 "Leviticus 25:55 - God's Ownership of Israel")). Because God is inherently just and merciful, and because He delivered Israel from rigorous oppression, His people are likewise commanded to embody these attributes in their interactions, particularly with the vulnerable. This phrase elevates the ethical command from a mere social rule to a theological imperative, making the treatment of others an act of worship and obedience to God.

#### Literary Devices
[Leviticus 25:43](/leviticus/25-43 "Leviticus 25:43 - Prohibition Against Harsh Rule") employs several powerful literary devices to convey its profound message. **Contrast** is central, setting the forbidden "rigour" (oppression) against the commanded "fear thy God" (reverence and obedience), thereby highlighting that humane treatment is a direct outflow of a right relationship with the Almighty. The term "rigour" itself functions as a potent **allusion** or **echo** to Israel's historical experience of brutal oppression in Egypt, invoking the collective memory of their bondage and God's liberating act. This historical **analogy** serves as a strong ethical reminder: "Do not become what you escaped." The verse uses the **imperative mood** ("Thou shalt not rule," "shalt fear"), conveying a direct, non-negotiable divine command, emphasizing the seriousness and mandatory nature of this ethical instruction. The structure also presents a clear **motivation-action** relationship: the fear of God is presented as the foundational reason for abstaining from oppressive behavior, framing ethical conduct as an act of piety.

### THEOLOGICAL AND THEMATIC CONNECTIONS
[Leviticus 25:43](/leviticus/25-43 "Leviticus 25:43 - Prohibition Against Harsh Rule") profoundly underscores God's character as a God of justice, mercy, and compassion, particularly for the vulnerable and marginalized. It reveals that true piety is not merely ritualistic observance but extends deeply into ethical conduct in daily life and social relationships. The command to "fear God" is presented as the ultimate motivation for social justice, demonstrating that genuine reverence for God necessarily translates into righteous actions toward fellow human beings. This principle reflects the broader covenantal ethic that Israel's identity as God's redeemed people obligated them to live distinctively, embodying His holiness and justice in all their interactions. It teaches that all human beings, regardless of their social or economic status, possess inherent dignity because they are created and ultimately owned by God, making their mistreatment an offense against the Creator Himself.

* [Deuteronomy 10:19](/deuteronomy/10-19 "Deuteronomy 10:19 - Love the Sojourner")
* [Proverbs 3:27-28](/proverbs/3-27-28 "Proverbs 3:27-28 - Do Not Withhold Good")
* [Micah 6:8](/micah/6-8 "Micah 6:8 - What the Lord Requires")

### REFLECTION AND APPLICATION
While the specific context of Israelite bondservitude is ancient, the timeless principles embedded in [Leviticus 25:43](/leviticus/25-43 "Leviticus 25:43 - Prohibition Against Harsh Rule") remain profoundly relevant for believers today. This verse challenges us to critically examine our attitudes and actions toward all individuals, especially those in positions of vulnerability, dependency, or lesser power. It calls us to embody God's character of justice and mercy in every sphere of life—in our workplaces, our homes, our communities, and our global interactions. We are to be vigilant against any form of exploitation, harshness, or dehumanization, whether it manifests as unfair labor practices, dismissive treatment of subordinates, a lack of empathy for the marginalized, or even subtle forms of relational control. Our motivation for such ethical conduct must stem from a deep, reverential "fear of God"—a recognition of His ultimate authority, His ownership over all humanity, and His call for us to reflect His righteousness. When we treat others with dignity, fairness, and compassion, we are not merely adhering to humanistic principles, but actively honoring the God who delivered us from our own spiritual bondage and calls us to freedom, justice, and love.

#### Questions for Reflection
* **In what areas of my life might I be tempted to "rule with rigour" over others, whether intentionally or unintentionally, and how can I cultivate a more compassionate approach?**
* **How does my "fear of God" (reverence, awe, respect for His character and commands) practically influence my interactions with those who are in a less powerful or more vulnerable position than myself?**
* **What specific actions can I take this week to uphold the dignity of others and actively oppose exploitation or injustice within my sphere of influence, however small?**
* **How does remembering God's deliverance of Israel from oppression inform my personal and communal responsibility to advocate for justice and human dignity in contemporary society?**

### FAQ

**What does "rigour" specifically mean in the context of Leviticus 25:43?**

Answer: In [Leviticus 25:43](/leviticus/25-43 "Leviticus 25:43 - Prohibition Against Harsh Rule"), "rigour" translates the Hebrew word _perek_ (פֶּרֶךְ, H6531), which denotes severity, harshness, cruelty, or oppressive force. It's a significant term because it is also used in [Exodus 1:13-14](/exodus/1-13-14 "Exodus 1:13-14 - Egyptian Oppression of Israel") to describe the cruel and brutal labor imposed on the Israelites by the Egyptians. Therefore, when God commands Israel not to rule with "rigour" over their own bondservants, He is explicitly telling them not to replicate the very oppression they suffered. This means not demanding excessive or dehumanizing work, not treating them as mere property, not demeaning their personhood, and not exploiting their vulnerable position for undue gain. It's a prohibition against any treatment that strips a person of their dignity and humanity, reflecting God's profound concern for the welfare of all people.

**How does "fearing God" relate to treating others justly and compassionately?**

Answer: The command to "fear thy God" is the foundational motivation for treating others justly and compassionately. This "fear" is not terror or dread, but a profound reverence, awe, and respect for God's holiness, sovereignty, and character. It means recognizing that God is the ultimate owner of all people ([Leviticus 25:55](/leviticus/25-55 "Leviticus 25:55 - God's Ownership of Israel")) and that our actions toward others are ultimately acts of obedience or disobedience to Him. When we truly fear God, we understand that He is a God of justice and mercy, and He demands that His people reflect His character in their interactions. Therefore, treating others with dignity, fairness, and compassion is a direct expression of our reverence and love for God, shaping our ethical conduct in all relationships, especially with the vulnerable, and transforming social ethics into a sacred duty.

### CHRIST-CENTERED FULFILLMENT
[Leviticus 25:43](/leviticus/25-43 "Leviticus 25:43 - Prohibition Against Harsh Rule"), with its command to avoid "rigour" and to "fear thy God" in the treatment of the vulnerable, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. He is the embodiment of divine justice and mercy, perfectly demonstrating what it means to "fear God" in absolute obedience and love. Christ never ruled with rigour; instead, He came not to be served, but to serve, and to give His life as a ransom for many ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")). His life and teachings consistently championed the inherent dignity of every individual, especially the marginalized, the poor, and the oppressed, as seen in His parables and interactions. He taught the Golden Rule, urging His followers to "do to others what you would have them do to you" ([Matthew 7:12](/matthew/7-12 "Matthew 7:12 - The Golden Rule")), which is the positive, active expression of the Levitical prohibition against oppression. Furthermore, Christ's sacrificial act on the cross redeemed humanity from the ultimate "rigour" of sin and death, liberating us from spiritual bondage and making us His own ([1 Peter 1:18-19](/1_peter/1-18-19 "1 Peter 1:18-19 - Redeemed by Christ's Blood")). As believers, we are now His bondservants, called to serve Him not out of fear of punishment, but out of love and gratitude, mirroring His own humility and selfless service ([Philippians 2:5-8](/philippians/2-5-8 "Philippians 2:5-8 - Christ's Humility and Exaltation")). Our Christ-centered identity compels us to extend the same grace, dignity, and freedom we have received to all those around us, fulfilling the spirit of this ancient command in the new covenant by living out the liberating power of the Gospel.

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

Colossians 4:1

¶ Masters, give unto [your] servants that which is just and equal; knowing that ye also have a Master in heaven.

Leviticus 25:17

Ye shall not therefore oppress one another; but thou shalt fear thy God: for I [am] the LORD your God.

Exodus 1:13

And the Egyptians made the children of Israel to serve with rigour:

Exodus 1:14

And they made their lives bitter with hard bondage, in morter, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, [was] with rigour.

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.

Ephesians 6:9

And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.

Leviticus 25:53

[And] as a yearly hired servant shall he be with him: [and the other] shall not rule with rigour over him in thy sight.