TRV
- English
- King James KJV
- Complete Jewish CJB
- World English WEBM
- Berean Standard BSB
- American Standard ASV
- Geneva GNV
- Young's Literal YLT
- Douay-Rheims DRC
- International
- Shqip ALB
- العربية SVD
- বাংলা BN-IRV
- မြန်မာ Judson
- 简体文 CUV-S
- 繁體中文 CUV-T
- Čeština BKR
- Nederlands STVE
- Français LSG
- Deutsch SCH
- Ελληνικά Vamvas
- ગુજરાતી GU-IRV
- Hausa HCB
- עברית Hebrew
- हिन्दी HCV
- Magyar KAROLI
- Bahasa Indonesia INDO-TB
- Italiano Diodati
- 日本語 Kougo
- 한국어 Korean
- മലയാളം MAL
- मराठी MRCV
- Norsk DNB
- فارسی OPV
- Polski BG
- Português Almeida
- Română Cornilescu
- Русский Synodal
- Español RVG
- Kiswahili Neno
- Svenska SV1917
- Tagalog TAG-ADB
- தமிழ் TCV
- తెలుగు TSA
- ภาษาไทย THAI-KJV
- Українська Ohienko
- Tiếng Việt CADMAN
- Yorùbá YCB
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.
Continue studying Leviticus 25:46 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
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. 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 specifically mandate compassionate treatment and eventual freedom for Israelite bondservants, Leviticus 25:44-46 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, 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. 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. 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 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), and His people are His "servants" (Leviticus 25:55). 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
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. 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, underscoring the distinct legal categories.
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 and Exodus 1:14. 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. 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 (Leviticus 25:55), 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.
Reflection and Application
While the societal institution of servitude as described in Leviticus 25:46 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
FAQ
Does this verse endorse slavery as a morally acceptable institution for all time?
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). 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), 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?
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). 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, came to set all captives free from the ultimate "rigour" of sin and death (John 8:36). 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, 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 (Ephesians 2:14-16). The "bondmen for ever" of the Old Testament are now invited into eternal freedom and sonship through Christ, becoming new creations and co-heirs with Him, fulfilling the deepest longings for true liberty and belonging that the Old Testament laws could only foreshadow.