Leviticus 25:47

“Redemption from a Foreign Owner”· Leviticus 25:47–55Read in context
King James Version
And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger's family:
KJV (with Strong's)
And if a sojourner H1616 or stranger H8453 wax rich H5381 by thee H3027, and thy brother H251 that dwelleth by him wax poor H4134, and sell H4376 himself unto the stranger H1616 or sojourner H8453 by thee, or to the stock H6133 of the stranger's H1616 family H4940:
Complete Jewish Bible
"'If a foreigner living with you has grown rich, and a member of your people has become poor and sells himself to this foreigner living with you or to a member of the foreigner's family,
Berean Standard Bible
If a foreigner residing among you prospers, but your countryman dwelling near him becomes destitute and sells himself to the foreigner or to a member of his clan,
American Standard Version
And if a stranger or sojourner with thee be waxed rich, and thy brother be waxed poor beside him, and sell himself unto the stranger or sojourner with thee, or to the stock of the stranger’s family;
World English Bible Messianic
“‘If an alien or temporary resident with you becomes rich, and your brother beside him has grown poor, and sells himself to the stranger or foreigner living among you, or to a member of the stranger’s family;
Geneva Bible (1599)
If a soiourner or a stranger dwelling by thee get riches, and thy brother by him be impouerished, and sell him selfe vnto the stranger or soiourner dwelling by thee, or to the stocke of the strangers familie,
Young's Literal Translation
`And when the hand of a sojourner or settler with thee attaineth riches , and thy brother with him hath become poor, and he hath been sold to a sojourner, a settler with thee, or to the root of the family of a sojourner,
Nederlands · STVE
En wanneer de hand eens vreemdelings en bijwoners, die bij u is, wat bekomen zal hebben, en uw broeder, die bij hem is, verarmd zal zijn, dat hij zich aan den vreemdeling, den bijwoner, die bij u is, of aan den stam van het geslacht des vreemdelings zal verkocht hebben;
Translation
See also
Leviticus 25:261 Samuel 2:71 Samuel 2:8Jakobus 2:5
In the KJVVerse 3,517 of 31,102 · 11.3%

Study this verse

Summary

Leviticus 25:47 introduces a specific, challenging scenario within Israel's intricate Jubilee legislation: an Israelite, driven to extreme poverty, is forced to sell himself into indentured servitude to a wealthy non-Israelite resident. This provision, distinct from servitude to a fellow Israelite, sets the stage for the crucial redemption laws that follow, underscoring God's unwavering commitment to the dignity, freedom, and eventual liberation of His covenant people, even when economic hardship places them under foreign dominion.

Context

Literary Context

Leviticus 25 is a foundational chapter within the book of Leviticus, meticulously detailing the divine laws governing the Sabbatical year (every seventh year) and the Jubilee year (every fiftieth year). These ordinances are deeply rooted in the theological principle of God's ultimate ownership of the land and His people, designed to prevent permanent land alienation, perpetual debt, and irreversible servitude, thereby ensuring periodic economic redistribution and social equity. The verses immediately preceding Leviticus 25:47 address the redemption of ancestral land (vv. 23-34) and the compassionate treatment of impoverished Israelites, including prohibitions against usury (vv. 35-38) and regulations for Israelites selling themselves into servitude to fellow Israelites (vv. 39-46). Leviticus 25:47 then introduces the unique and more complex situation of an Israelite becoming indentured to a non-Israelite, which carries distinct implications for the right of redemption, as elaborated in the subsequent verses (vv. 48-55). This progression highlights the escalating vulnerability and the divine provision for even the most precarious circumstances.

Historical & Cultural Context

The practice of debt-slavery or indentured servitude was a common feature of ancient Near Eastern societies, where individuals could sell themselves or family members to alleviate debt or survive economic crises. However, the laws given to Israel, particularly the Sabbatical and Jubilee cycles, were revolutionary and distinct from the often harsh and permanent servitude found in surrounding cultures. These divine mandates provided built-in mechanisms for economic restoration and the cyclical return to liberty, reflecting Israel's unique status as God's redeemed people who were ultimately servants of Yahweh alone (Leviticus 25:42). Within Israel, "sojourners" (Hebrew: ger) and "strangers" (Hebrew: toshav) were resident aliens—often merchants, artisans, or laborers—who lived among the Israelites but were not part of the twelve tribes. While they were to be treated justly and with compassion (e.g., Leviticus 19:34), they could accumulate significant wealth and, as this verse indicates, acquire Israelite servants. This specific scenario underscores the tension between the ideal of Israelite freedom and the economic realities that could compel an Israelite into a subservient position under a non-Israelite, making the subsequent redemption provisions even more crucial for maintaining the distinct identity and covenant relationship of God's chosen people.

Key Themes

This verse, situated within Leviticus 25, contributes significantly to several overarching themes. Firstly, it reinforces the theme of God's Ownership and Sovereignty, as all land and people ultimately belong to Him, thus preventing permanent human ownership. Secondly, it highlights Social Justice and Compassion for the Poor, demonstrating God's deep concern for the economically vulnerable and His provision for their relief and restoration. Thirdly, it underscores the theme of Redemption and Liberation, emphasizing that no Israelite should remain in perpetual bondage, especially to a non-Israelite, thereby safeguarding their unique covenant identity as the Lord's freed people. The very structure of the Jubilee laws, including the provisions for the impoverished Israelite, serves to maintain the distinctiveness of God's people and their allegiance to Him, as seen throughout the broader narrative of Leviticus.

Exposition and Analysis

Key Word Analysis

Sojourner gêr' H1616

This term properly denotes "a guest" or, by implication, "a foreigner" or "alien." It refers to a non-Israelite who has settled in the land of Israel, distinct from a mere transient visitor. While not possessing the full rights of a native-born Israelite, a gêr typically had some legal protections and responsibilities within the Israelite community, often residing there for economic reasons. The phrase "wax rich" indicates that these resident aliens could achieve significant prosperity within Israelite society.

Brother ʼâch' H251

This primitive word signifies "a brother" in the widest sense, encompassing literal relationship and metaphorical affinity. In this context, it emphasizes the communal bond and shared covenant identity among Israelites. The law's designation of the impoverished Israelite as "thy brother" serves as a powerful reminder of the mutual responsibility and kinship within the covenant community, even when one falls into dire economic straits.

Sell mâkar' H4376

This primitive root means "to sell," literally (as merchandise, a daughter in marriage, into slavery) or figuratively (to surrender). When used reflexively, as implied here ("sell himself"), it denotes entering into indentured servitude. This was not chattel slavery but a temporary exchange of labor for sustenance or debt relief, a desperate measure driven by extreme poverty, with the crucial understanding that it was not permanent, especially for an Israelite.

Verse Breakdown

"And if a sojourner or stranger wax rich by thee"

This clause establishes the initial condition, describing a non-Israelite resident (either a gêr or tôwshâb, both terms for resident aliens) who has prospered economically within the Israelite community. The phrase "by thee" underscores their presence among the Israelites, living under the purview of Israelite law, yet distinct in their identity and wealth.

"and thy brother [that dwelleth] by him wax poor"

This introduces the contrasting and unfortunate circumstance: a fellow Israelite, referred to as "thy brother" to emphasize the covenantal bond, experiences severe economic hardship, becoming impoverished to the point of destitution. The proximity implied by "by him" highlights the social reality of economic disparity existing even within the same locale.

"and sell himself unto the stranger [or] sojourner by thee"

This describes the desperate action taken by the impoverished Israelite. Compelled by necessity, he enters into indentured servitude, specifically to the wealthy non-Israelite. This particular type of servitude is distinct from that to a fellow Israelite (regulated in Leviticus 25:39-40), highlighting the unique vulnerability and potential spiritual compromise inherent in serving a foreign master.

"or to the stock of the stranger's family"

This final phrase broadens the scope, indicating that the servitude could extend not just to the individual sojourner but also to their extended family or clan (H4940, mishpâchâh). The term "stock" (H6133, ʻêqer) here refers to a transplanted person or naturalized citizen, emphasizing the depth of the integration into a foreign household. This further necessitates the subsequent detailed laws of redemption to preserve the Israelite's distinct identity, heritage, and ultimate allegiance to God.

Literary Devices

Leviticus 25:47 masterfully employs several literary devices to convey its message. Juxtaposition is central, dramatically contrasting the prosperity of the "sojourner or stranger" with the destitution of "thy brother," thereby highlighting the economic disparities that could arise even within a divinely ordered society. The repeated use of "thy brother" serves as a powerful instance of Ethos or Appeal to Community, directly addressing the Israelite audience and reminding them of their shared covenant identity and the inherent responsibility they bear towards one another, even in times of extreme hardship. Furthermore, the entire scenario presented in this verse functions as a Proleptic Device, setting the critical stage for the detailed and compassionate redemption laws that immediately follow in Leviticus 25:48-55. This structure makes the plight of the Israelite servant to a foreigner a crucial narrative and theological precursor to the divine provision for their ultimate liberation and restoration.

Theological and Thematic Connections

Leviticus 25:47, embedded within the profound framework of the Jubilee laws, profoundly articulates God's unwavering concern for social justice, economic equity, and the preservation of His people's unique identity. It reveals a divine economy meticulously designed to prevent permanent oppression and ensure that no Israelite would remain perpetually enslaved, particularly not to a non-Israelite. This safeguard was crucial for maintaining their distinct status as God's servants, purchased by Him from Egyptian bondage. The very existence of this law, acknowledging the harsh reality of poverty and the potential for servitude, yet simultaneously providing a clear pathway out, underscores God's compassionate nature and His steadfast commitment to the dignity and freedom of His covenant people. This passage, therefore, serves as a powerful testament to God's redemptive character, foreshadowing the ultimate redemption from spiritual bondage.

Deuteronomy 15:1-11Isaiah 58:6-7Luke 4:18-19

Reflection and Application

While the specific socio-economic structure of indentured servitude to a resident alien may not be directly replicated in most contemporary societies, the foundational principles embedded in Leviticus 25:47 resonate deeply with the challenges of our modern world. This passage compels us to critically examine our attitudes and actions concerning economic inequality, human vulnerability, and the inherent dignity of every individual, especially those who are marginalized, exploited, or trapped in cycles of poverty. It serves as a powerful call to the church to embody God's heart for justice and liberation in a world still grappling with various forms of economic bondage, social oppression, and human trafficking. We are reminded that true freedom, encompassing both physical and spiritual dimensions, is a divine gift that God desires for all His people, and we are called to be active agents of that freedom. This verse also prompts a profound personal reflection: are there areas in our own lives where we have, perhaps inadvertently, "sold ourselves" to worldly masters—whether the pursuit of wealth, status, fleeting pleasures, or the bondage of sin—and are thus in desperate need of divine redemption and liberation?

Questions for Reflection

  1. How does this passage challenge my understanding of wealth, poverty, and my personal and communal responsibility towards the vulnerable in my contemporary society?
  2. In what subtle or overt ways might I, or the communities I belong to, be inadvertently contributing to systems that perpetuate economic exploitation or marginalization of the vulnerable?
  3. What concrete, practical steps can I take to advocate for justice, promote economic dignity, and work towards the liberation of those in need, thereby reflecting God's compassionate heart for the oppressed?
  4. How does the concept of "redemption" in this ancient law deepen my understanding of spiritual freedom and the transformative work of Christ in my own life?

FAQ

Does Leviticus 25:47 endorse slavery?

No, Leviticus 25:47 does not endorse chattel slavery as understood in many historical contexts, such as the transatlantic slave trade. Instead, it addresses a specific form of indentured servitude, compelled by extreme poverty, within a divinely ordained legal framework designed to prevent permanent bondage and ensure ultimate liberation. The Israelite law provided clear mechanisms for the redemption of such individuals, either by a kinsman-redeemer or by the individual themselves, and mandated their release at the Year of Jubilee (see Leviticus 25:48-55). This system stood in stark contrast to the often permanent and dehumanizing slavery found in surrounding ancient Near Eastern cultures, emphasizing God's unique concern for the dignity and freedom of His people, whom He had Himself redeemed from slavery in Egypt.

Why was it different for an Israelite to sell himself to a sojourner compared to a fellow Israelite?

The distinction was profoundly crucial for preserving the unique identity, covenant status, and spiritual allegiance of the Israelite people. When an Israelite sold himself to a fellow Israelite, it was understood not as true slavery but as hiring a laborer until the Year of Jubilee. The Israelite was explicitly not to be treated as a slave but as a hired servant or a sojourner (see Leviticus 25:39-40), and the master was a covenant brother, bound by the same divine laws and shared heritage. However, selling oneself to a "sojourner or stranger" (a non-Israelite) introduced the significant risk of permanent assimilation into a foreign household, potentially compromising the Israelite's spiritual heritage, their connection to their ancestral land, and their ultimate allegiance to Yahweh. Therefore, the laws for redemption from a non-Israelite master were explicitly detailed and emphasized (Leviticus 25:48-55), ensuring that even in the direst circumstances, an Israelite's ultimate freedom and connection to their God-given inheritance would be protected and their identity as God's redeemed people maintained.

Christ-Centered Fulfillment

Leviticus 25:47, with its poignant depiction of an impoverished Israelite selling himself into servitude to a wealthy foreigner and the subsequent divine provisions for redemption, powerfully foreshadows the ultimate redemptive work of Jesus Christ. Humanity, in its fallen state, became spiritually impoverished and "sold" into bondage to sin, death, and the dominion of the "prince of the power of the air" (Ephesians 2:2). We were alienated from God, our true spiritual inheritance, much like the Israelite servant alienated from his ancestral land and community. Yet, just as the Mosaic Law provided for a kinsman-redeemer (go'el) to buy back the enslaved Israelite, Jesus Christ enters human history as our divine Kinsman-Redeemer. He, being fully God and fully man, voluntarily became "poor, that ye through his poverty might be rich" (2 Corinthians 8:9), paying the ultimate price—His own sinless life—to redeem us from the spiritual slavery to sin and the curse of the law (Galatians 3:13). Through His perfect sacrifice on the cross, we are not merely released from bondage but are brought into the glorious liberty of the children of God (Romans 8:21), restored to our true spiritual inheritance in Him (Ephesians 1:11). He is the ultimate Jubilee, proclaiming "deliverance to the captives" (Luke 4:18), setting us free forever from any foreign dominion of sin and death, and bringing us back into perfect fellowship with our Heavenly Father.

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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.

1662–1714 · 17 verses
Passage under commentLeviticus 25:39–55
I. II. Main points1. 2. Sub-points

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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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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