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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 25:44 delineates a specific legal provision within the Mosaic Law, permitting Israelites to acquire permanent bondservants exclusively from the "heathen" or non-Israelite nations surrounding them. This regulation established a distinct framework for servitude, sharply differentiating the treatment of foreign bondservants from that of fellow Israelites, who could only enter temporary, debt-based servitude. This provision underscores God's unique covenant relationship with Israel, providing specific protections for His chosen people while regulating an existing societal practice within the ancient Near East, reflecting both the realities of the time and God's progressive revelation of justice.
Context
Literary Context
Leviticus 25 is a foundational chapter in the book, meticulously detailing the laws concerning the Sabbath Year and the Year of Jubilee. These statutes profoundly emphasize God's ultimate sovereignty and ownership over both the land of Israel and its people, articulating themes of rest, redemption, and restoration. The regulations pertaining to servitude, found in Leviticus 25:39-55, are presented as an integral extension of these overarching principles. Specifically, Leviticus 25:39-43 outlines the humane treatment and guaranteed release of Israelites who fall into debt-servitude, ensuring they are regarded as hired laborers rather than chattel. Immediately following this, Leviticus 25:44-46 addresses the conditions for acquiring non-Israelite bondservants, allowing them to be held as permanent, inheritable property. This stark legal contrast powerfully highlights the covenantal distinction between Israel and other nations, with God's law providing unique and unparalleled protections for His chosen people.
Historical & Cultural Context
Within the broader ancient Near East, various forms of servitude and slavery were pervasive and deeply ingrained in the social, economic, and political structures of societies. Unlike the often brutal and lifelong forms of slavery practiced by surrounding cultures, the Mosaic Law did not institute slavery but rather regulated and significantly mitigated its harsher aspects within Israelite society, particularly concerning fellow Israelites. The acquisition of bondservants from foreign nations was a common practice, often stemming from warfare, debt, or voluntary self-sale. However, the Mosaic Law's provisions, such as the Year of Jubilee, introduced a revolutionary framework for redemption and release for Israelite bondservants, a concept largely unparalleled in the ancient world. Leviticus 25:44 reflects the socio-economic realities of the era while simultaneously demonstrating God's progressive revelation of justice and compassion, even within the constraints of existing societal norms. The explicit distinction between Israelite and non-Israelite bondservants underscored the unique covenant relationship God had with Israel, a people set apart for His purposes.
Key Themes
Leviticus 25:44 contributes significantly to several key theological and narrative themes found throughout Leviticus and the broader Pentateuch. Foremost among these is God's Sovereignty and Ownership, asserting that all land and all people ultimately belong to Him, thus establishing the divine right to dictate the terms of their use and relationships. This verse also powerfully emphasizes Covenantal Distinction, highlighting the unique status of Israel as God's chosen people, set apart from the surrounding "heathen" nations. This distinction led to different legal and ethical standards applied to Israelites versus foreigners, reflecting God's special protective care for His covenant community. Furthermore, the passage contributes to the theme of Justice and Compassion, as God's law, even in regulating existing practices like servitude, consistently aimed to establish a more humane and just society than those of Israel's neighbors, particularly evident in the provisions for the release of Israelite bondservants.
Exposition and Analysis
Key Word Analysis
From the root ʻâbad (to serve, work), this term denotes a servant, slave, or bondman. In the context of Leviticus 25:44, it refers to a male individual acquired into permanent servitude. While ʻebed can encompass various forms of service, its usage here, juxtaposed with the temporary nature of Israelite servitude, implies a more enduring form of ownership, akin to chattel, though still subject to the broader ethical framework of the Mosaic Law.
This primitive word specifically designates a maidservant or female slave. Paired with ʻebed, it completes the category of individuals who could be acquired as permanent bondservants. The inclusion of "bondmaids" highlights the comprehensive nature of the regulation, applying to both male and female foreign individuals.
This term, often translated as "nation" or "people," specifically refers to a foreign nation or, by extension, a Gentile. In this verse, "the heathen that are round about you" clearly identifies non-Israelite peoples as the exclusive source for permanent bondservants. The use of gôwy underscores the ethnic and covenantal boundary, distinguishing those outside the covenant community of Israel from those within it, for whom different legal provisions applied.
This primitive root means "to erect," "to create," and by extension, "to procure," especially by purchase. In the context of human beings, qânâh refers to the legal transaction of acquiring a person into servitude, typically through payment. This emphasizes the transactional nature of acquiring non-Israelite bondservants, contrasting sharply with the debt-based or poverty-driven servitude of fellow Israelites, who were not to be "sold" as slaves but rather "hired" as laborers (Leviticus 25:39-40).
Verse Breakdown
"Both thy bondmen, and thy bondmaids, which thou shalt have"
This opening clause establishes the subject of the regulation, acknowledging the existing reality of male and female bondservants within Israelite households. It sets the stage for the subsequent divine directive regarding their permissible origin, indicating that the law is not creating a new institution but regulating an established practice.
"[shall be] of the heathen that are round about you"
This is the core prescriptive element of the verse, unequivocally stipulating the exclusive source for acquiring permanent bondservants. The phrase "the heathen that are round about you" precisely defines these individuals as non-Israelite peoples, emphasizing the national and ethnic boundary for this specific type of acquisition. This clause stands in direct contrast to the laws governing Israelite bondservants, who could not be held permanently.
"of them shall ye buy bondmen and bondmaids"
This concluding phrase reiterates and reinforces the instruction, specifying both the method of acquisition ("buy") and the categories of individuals ("bondmen and bondmaids") to be obtained from these foreign nations. The repetition serves to underscore the legal precision and the intended permanence of this form of servitude, clearly distinguishing it from the temporary arrangements for Israelites.
Literary Devices
The primary literary device at play in Leviticus 25:44, particularly when interpreted in conjunction with its surrounding verses, is Contrast. The verse sharply contrasts the permissible source and conditions for acquiring non-Israelite bondservants with the strict limitations and humane provisions for Israelite bondservants outlined in Leviticus 25:39-43. This contrast powerfully highlights the Covenantal Distinction inherent in God's law, where the unique relationship between Yahweh and Israel dictated different legal and ethical standards for His chosen people versus the surrounding nations. Furthermore, there is an element of Legal Repetition, as the phrase "bondmen and bondmaids" is used multiple times within the verse, reinforcing the specific categories of individuals being discussed and underscoring the legal precision and emphasis of the statute.
Theological and Thematic Connections
Leviticus 25:44, while presenting a challenging ethical dilemma for modern readers, reveals profound theological truths about God's absolute sovereignty, His covenantal faithfulness, and the progressive nature of His revelation. It fundamentally underscores the principle that God, as the ultimate owner of all people and the land, possesses the inherent right to establish distinct laws for His covenant people. The explicit distinction in servitude laws reflects God's meticulous desire to protect Israel's unique identity and prevent its people from being permanently subjugated, a powerful echo of their miraculous redemption from Egyptian bondage. This passage also implicitly highlights the pervasive reality of sin in the fallen world, which necessitated such regulations, while simultaneously laying foundational groundwork for a future where all humanity would be brought into a new, universal covenant relationship through Christ.
Reflection and Application
Understanding Leviticus 25:44 necessitates careful historical and theological interpretation, acknowledging the vast cultural and ethical differences between ancient Israel and contemporary society. While the Bible records the practice of servitude, it also progressively lays the groundwork for its eventual abolition by consistently emphasizing humane treatment, the inherent dignity of all people as image-bearers of God, and ultimately, the radical equality found in Christ. For believers today, this verse serves as a powerful reminder of God's unwavering covenant faithfulness to Israel and His meticulous care in establishing laws that distinguished His people from the surrounding nations. It challenges us to interpret scripture contextually, recognizing that God's revelation unfolds progressively, moving humanity towards higher ethical standards exemplified in Christ's teachings. Our application must move beyond mere imitation of ancient practices to discerning the underlying, timeless principles of justice, compassion, and the ultimate liberation found in the Gospel, which calls us to advocate for the freedom and dignity of all people.
Questions for Reflection
FAQ
Does Leviticus 25:44 endorse slavery as a moral good for all time, or does it regulate an existing practice?
Leviticus 25:44 does not endorse slavery as a timeless moral good, nor does it institute it. Instead, it meticulously regulates an existing social institution within the specific historical and cultural context of ancient Israel. The Mosaic Law, rather than creating slavery, sought to mitigate its abuses and provide a framework for its practice that was significantly more humane and temporary (for Israelites) than those of surrounding cultures (Leviticus 25:39-43). This verse, by specifying a source for permanent bondservants, acknowledges the harsh realities of the ancient world while simultaneously demonstrating God's progressive revelation. The overarching trajectory of the Bible moves towards greater human dignity and freedom, culminating in the New Testament's radical teachings on equality, love, and the inherent worth of every individual in Christ, which ultimately undermined the very foundations of slavery.
Christ-Centered Fulfillment
Leviticus 25:44, with its stark distinction between Israelite and foreign bondservants, finds its ultimate Christ-centered fulfillment not in the perpetuation of servitude, but in the radical liberation and new covenant realities brought by Jesus Christ. The Old Testament laws, including those concerning servitude, often highlighted the need for redemption and the covenantal separation of Israel. In Christ, these distinctions are profoundly transcended. He is the ultimate Jubilee, proclaiming "liberty to the captives" and "release to the oppressed" (Luke 4:18), thereby fulfilling the spirit of the Jubilee laws by setting humanity free from the true bondage of sin and death (Romans 6:6). The ethnic and national distinctions that governed Old Covenant servitude are abolished in the new humanity formed in Christ, where there is "neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). Through His sacrificial death and resurrection, Jesus purchased not bondservants, but a people for Himself, redeeming them from every tribe and language and people and nation (Revelation 5:9). Thus, the temporary and limited provisions of the Old Covenant point forward to the boundless and eternal freedom found in the Lamb of God, who truly liberates all who believe, regardless of their earthly status or origin, making them "free indeed" (John 8:36).