Leviticus 25:46

KJV

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.

KJV (with Strong's)

And ye shall take them as an inheritance {H5157} for your children {H1121} after {H310} you, to inherit {H3423} them for a possession {H272}; they shall be your bondmen {H5647} for ever {H5769}: but over your brethren {H251} the children {H1121} of Israel {H3478}, ye shall not rule {H7287} one {H376} over another {H251} with rigour {H6531}.

Complete Jewish Bible

You may also bequeath them to your children to own; from these groups you may take your slaves forever. But as far as your brothers the people of Isra'el are concerned, you are not to treat each other harshly.

Berean Standard Bible

You may leave them to your sons after you to inherit as property; you can make them slaves for life. But as for your brothers, the Israelites, no man may rule harshly over his brother.

American Standard Version

And ye shall make them an inheritance for your children after you, to hold for a possession; of them shall ye take your bondmen for ever: but over your brethren the children of Israel ye shall not rule, one over another, with rigor.

Commentary

### SUMMARY
Leviticus 25:46 outlines the distinct legal status of foreign bondservants within ancient Israel, permitting their perpetual servitude as inheritable property, while simultaneously establishing a stark contrast by prohibiting the oppressive "rigour" in the treatment of Israelite brethren. This statute, embedded within the broader Sabbatical and Jubilee laws, underscores God's unique covenant relationship with His chosen people, demanding a higher standard of compassionate and just treatment among those redeemed by Him, thereby preventing the perpetuation of the very harshness they had endured in Egypt.

### CONTEXT
* **Literary Context:** This verse is a critical component of the extensive social and economic legislation found in [Leviticus 25](/leviticus/25 "Leviticus 25 - Laws of the Sabbatical Year and Jubilee"). The chapter meticulously details the divine regulations for the Sabbatical year (every seventh year, land rested) and the Jubilee year (every fiftieth year, a societal reset involving land return and release of Israelite bondservants). While passages like [Leviticus 25:39-43](/leviticus/25-39-43 "Leviticus 25:39-43 - Treatment of Israelite Bondservants") specifically mandate compassionate treatment and eventual freedom for Israelite bondservants, [Leviticus 25:44-46](/leviticus/25-44-46 "Leviticus 25:44-46 - Laws for Foreign Bondservants") clearly distinguishes the status of non-Israelite bondservants, allowing their permanent acquisition and inheritance. This distinction is vital for understanding the nuanced application of covenant law within Israel's unique socio-religious framework, highlighting the internal solidarity of the covenant community versus the broader ancient Near Eastern norms applied to foreigners.

* **Historical & Cultural Context:** The institution of servitude was a widespread reality across the ancient Near East, serving various economic and social functions, often as a means of debt repayment, punishment, or war capture. However, Israel's laws concerning servitude, particularly those in [Leviticus 25](/leviticus/25 "Leviticus 25 - Laws of the Sabbatical Year and Jubilee"), were profoundly shaped by their unique historical experience and their covenant relationship with Yahweh. Central to their national identity was the foundational memory of their deliverance from brutal slavery in Egypt, a theme frequently invoked, as seen in [Exodus 20:2](/exodus/20-2 "Exodus 20:2 - God's Deliverance from Egypt"). This liberating experience instilled a divine imperative to treat their own "brethren" with justice and compassion, explicitly prohibiting the "rigour" (Hebrew: _perekh_) they had suffered under Pharaoh, a term vividly described in [Exodus 1:13-14](/exodus/1-13-14 "Exodus 1:13-14 - Egyptian Oppression"). The permission to hold foreign bondservants permanently, while seemingly harsh by modern standards, reflected the legal norms of the time for non-covenant peoples. Yet, even within this framework, the law implicitly regulated the *type* of servitude, ensuring it did not devolve into the unchecked brutality characteristic of Egypt.

* **Key Themes:** [Leviticus 25](/leviticus/25 "Leviticus 25 - Laws of the Sabbatical Year and Jubilee") is rich with theological and narrative themes. A primary theme is **God's Sovereignty over the Land and His People**. The land itself belongs to God ([Leviticus 25:23](/leviticus/25-23 "Leviticus 25:23 - The Land Belongs to God")), and His people are His "servants" ([Leviticus 25:55](/leviticus/25-55 "Leviticus 25:55 - Israel as God's Servants")). This divine ownership undergirds the entire system of land return and bondservant release. Another crucial theme is **Redemption and Deliverance**, particularly from the memory of Egyptian bondage, which serves as the moral compass for Israel's internal conduct. The prohibition against "rigour" for Israelites directly echoes this redemptive history. Finally, the chapter emphasizes **Justice and Compassion within the Covenant Community**, establishing a distinct ethical standard for intra-Israelite relationships that set them apart from surrounding nations, even as it acknowledges the broader ancient Near Eastern societal structures for non-covenant members.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **for ever (Hebrew, _ʻôwlâm'_):** This term, translated as "for ever," signifies a permanent legal status within the societal framework of ancient Israel in the context of [Leviticus 25:46](/leviticus/25-46 "Leviticus 25:46 - Foreign Bondservants"). It denotes the duration of the bondservant's natural life or the duration of the master's ownership, extending to their heirs, rather than an eternal, unending state. This stands in stark contrast to the temporary nature of Israelite servitude, which was limited by the Jubilee year or a maximum of six years, as outlined in [Exodus 21:2](/exodus/21-2 "Exodus 21:2 - Hebrew Servants"), underscoring the distinct legal categories.
* **rigour (Hebrew, _perek'_):** Rendered as "rigour," this powerful term denotes harshness, cruelty, oppressive severity, or crushing labor. It is the very word used to describe the brutal, unrelenting work imposed upon the Israelites by the Egyptians, as seen in [Exodus 1:13](/exodus/1-13 "Exodus 1:13 - Egyptian Cruelty") and [Exodus 1:14](/exodus/1-14 "Exodus 1:14 - Egyptian Cruelty"). By explicitly prohibiting the application of "rigour" over "your brethren the children of Israel," the law not only commands a higher standard of humane treatment within the covenant community but also serves as a potent, perpetual reminder of Israel's own history of suffering and God's redemptive act.

#### Verse Breakdown
* **"And ye shall take them as an inheritance for your children after you, to inherit [them for] a possession":** This clause establishes the legal status of foreign bondservants as a form of inheritable property within the Israelite household. Unlike Israelite bondservants who were subject to release, foreign bondservants could be permanently acquired and passed down through generations. This signifies their integration into the household's assets and economic structure, reflecting the ancient Near Eastern legal norms concerning non-native residents.
* **"they shall be your bondmen for ever":** This phrase, utilizing the term _ʻôwlâm_ (for ever), reinforces the perpetual nature of this servitude for non-Israelites. It means that their status as bondservants would continue for their lifetime and could be transferred to the master's heirs, establishing a permanent legal relationship within the societal framework. This permanency stands in stark contrast to the temporary and regulated servitude permitted for fellow Israelites, highlighting a fundamental legal distinction.
* **"but over your brethren the children of Israel, ye shall not rule one over another with rigour":** This is the pivotal contrasting clause, highlighting the fundamental distinction in the treatment of foreign bondservants versus Israelite brethren. The explicit prohibition against ruling "with rigour" (_perek_) over fellow Israelites underscores God's profound concern for the dignity and compassionate treatment of His covenant people. It serves as a direct command to avoid the very oppression they experienced in Egypt, emphasizing that within the covenant community, relationships were to be governed by justice, mercy, and mutual respect, reflecting their shared status as God's redeemed servants.

#### Literary Devices
Leviticus 25:46 is powerfully shaped by the literary device of **Contrast**, which is its most prominent feature. The verse directly juxtaposes the permissible perpetual servitude of foreign bondservants with the explicit prohibition against ruling "with rigour" over "your brethren the children of Israel." This sharp distinction highlights the unique covenantal relationship God had with Israel, setting them apart from other nations and demanding a different, elevated standard of internal conduct. Furthermore, the use of the term "rigour" (_perek_) functions as a potent **Allusion** or **Echo** to Israel's own deeply ingrained national memory of brutal oppression under Egyptian bondage, as detailed in passages like [Exodus 1:13-14](/exodus/1-13-14 "Exodus 1:13-14 - Egyptian Cruelty"). This literary choice serves as a poignant reminder of their past suffering and God's redemptive act, implicitly commanding empathy and justice, ensuring that Israel, having experienced such cruelty, would not inflict it upon its own. The verse also employs precise **Legal Language**, characteristic of the Mosaic Law, clearly defining categories and prohibitions to establish order and justice within the community.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 25:46, with its stark distinctions regarding servitude, reveals profound theological truths about God's character, His covenant, and the nature of His people. The differential treatment is not an endorsement of unbridled oppression, but a reflection of the unique, redemptive relationship God established with Israel. Having delivered them from the "rigour" of Egyptian bondage, God demanded that His people, who were themselves His servants (cf. [Leviticus 25:55](/leviticus/25-55 "Leviticus 25:55 - Israel as God's Servants")), treat one another with a dignity and compassion that mirrored His own. This principle underscores the sanctity of the covenant community and the call to embody divine justice and mercy. While foreign bondservants were part of the ancient Near Eastern social fabric and could be held perpetually, the absence of the "rigour" prohibition for them does not imply permission for cruelty, but rather highlights the *elevated* standard required for fellow Israelites, recognizing their shared spiritual heritage and redemption.

* [Leviticus 25:39-43](/leviticus/25-39-43 "Laws for Israelite Bondservants")
* [Deuteronomy 15:12-15](/deuteronomy/15-12-15 "Release of Hebrew Servants")
* [Exodus 20:2](/exodus/20-2 "God's Deliverance from Slavery")

### REFLECTION AND APPLICATION
While the societal institution of servitude as described in [Leviticus 25:46](/leviticus/25-46 "Leviticus 25:46 - Foreign Bondservants") is vastly different from modern ethical norms and is not to be directly replicated, the underlying principles offer enduring lessons for contemporary life. The prohibition against ruling "with rigour" over one's "brethren" remains a powerful call to compassionate and just treatment within all relationships, especially those involving power differentials. This divine mandate transcends the ancient context, urging us to consider how we treat employees, subordinates, family members, and indeed, all people in our spheres of influence. It challenges us to reflect on the inherent dignity of every individual, created in God's image, and to actively resist any form of exploitation, oppression, or dehumanization. The historical reminder of Israel's own suffering under "rigour" serves as a perpetual warning against perpetuating cycles of abuse. As followers of Christ, we are called to embody a higher standard of love, justice, and mercy, recognizing that true freedom is found in serving God and one another in humility and grace, extending compassion even beyond the immediate "brethren" to all humanity.

#### Questions for Reflection
* **How does the prohibition against "rigour" among Israelites challenge my own interactions with those under my authority or care today?**
* **In what ways might I be tempted to exercise "rigour" (harshness, undue severity) in my relationships, and how can I cultivate greater compassion and justice?**
* **How does the historical context of Israel's deliverance from slavery inform our understanding of God's heart for the oppressed and our responsibility to advocate for justice in the world?**
* **What does it mean to treat every person, regardless of their background or status, with the dignity inherent in being created in God's image?**

### FAQ
**Does this verse endorse slavery as a morally acceptable institution for all time?**

Answer: No, this verse does not endorse slavery as a morally acceptable institution for all time. Instead, it regulates an existing social reality within ancient Israel, providing laws that distinguish between the treatment of foreign bondservants and Israelite brethren. The Mosaic Law, while operating within the societal norms of the ancient Near East, significantly mitigated and humanized the practice of servitude compared to surrounding cultures. For Israelites, servitude was temporary and regulated, often a means of debt repayment or economic survival, with provisions for release and fair treatment (e.g., [Leviticus 25:39-43](/leviticus/25-39-43 "Laws for Israelite Bondservants")). For foreign bondservants, while their servitude was permanent, the law explicitly prohibited the "rigour" or brutal oppression that characterized other forms of slavery. The Bible's overarching narrative, particularly the story of Israel's deliverance from Egyptian bondage (e.g., [Exodus 20:2](/exodus/20-2 "God's Deliverance from Egypt")), consistently champions freedom and condemns oppression, laying the groundwork for later biblical principles that would transcend and ultimately supersede such practices.

**Why did God permit a distinction between Israelite and foreign bondservants?**

Answer: The distinction between Israelite and foreign bondservants was rooted in Israel's unique covenant relationship with God. Israelites were considered "servants of the Lord," having been redeemed by Him from slavery in Egypt (e.g., [Leviticus 25:42](/leviticus/25-42 "Israel as God's Servants")). This divine ownership meant that no Israelite could be permanently enslaved by another Israelite; their servitude was temporary and regulated, culminating in release during the Jubilee year. Foreigners, not being part of this specific covenant community, fell under different legal provisions common in the ancient Near East, where non-native peoples could be held in perpetual servitude. However, even for foreign bondservants, the Mosaic Law provided a framework that, while allowing permanent servitude, did not explicitly permit the "rigour" (harsh, oppressive treatment) forbidden for Israelites. This distinction highlights the unique privileges and responsibilities of being part of God's chosen people, while still providing a legal framework for all residents within the land.

### CHRIST-CENTERED FULFILLMENT
Leviticus 25:46, with its stark distinction between the perpetual servitude of foreign bondservants and the compassionate, temporary treatment of Israelite brethren, finds its ultimate fulfillment and radical transformation in Jesus Christ. The Old Covenant laws, though just for their time and context, highlighted humanity's universal bondage to sin and death, from which no human law or system could truly liberate. Jesus, the true [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), came to set all captives free from the ultimate "rigour" of sin and death (cf. [John 8:36](/john/8-36 "John 8:36 - Freedom in Christ")). In the New Covenant, the distinctions between "brethren" and "foreigner" are abolished in Christ, for through His atoning work, there is [neither Jew nor Gentile, slave nor free, male nor female](/galatians/3-28 "Galatians 3:28 - Unity in Christ"), but all who believe are one in Him. The spiritual inheritance promised to Abraham's seed is now extended to all who are "in Christ," regardless of their earthly status or origin (cf. [Ephesians 2:14-16](/ephesians/2-14-16 "Ephesians 2:14-16 - Christ Breaks Down Barriers")). The "bondmen for ever" of the Old Testament are now invited into eternal freedom and sonship through Christ, becoming [new creations](/2_corinthians/5-17 "2 Corinthians 5:17 - New Creation in Christ") and co-heirs with Him, fulfilling the deepest longings for true liberty and belonging that the Old Testament laws could only foreshadow.

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

Isaiah 14:2

And the people shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the LORD for servants and handmaids: and they shall take them captives, whose captives they were; and they shall rule over their oppressors.

Leviticus 25:43

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