Leviticus 25:47

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:

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}:

"'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,

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,

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;

Commentary

Leviticus 25:47 addresses a specific scenario within Israel's economic and social laws, particularly concerning the treatment of the poor and the concept of servitude. This verse describes the situation where an Israelite, due to poverty, is forced to sell himself into indentured servitude, not to a fellow Israelite, but to a wealthy "sojourner" or "stranger" (a resident alien) living among them.

Context

This verse is part of the extensive legal framework found in Leviticus chapter 25, which outlines God's laws concerning the Sabbatical year (every seventh year) and the Year of Jubilee (every fiftieth year). These laws were designed to prevent extreme wealth disparity, protect the vulnerable, and ensure that land and personal liberty ultimately reverted to their original owners, reflecting God's ownership of the land and His people. While the ideal was for Israelites not to be enslaved to anyone, this verse acknowledges the reality of economic hardship. It distinguishes between selling oneself to a fellow Israelite (which was more akin to hiring a laborer until the Jubilee, as seen in Leviticus 25:39-40) and selling oneself to a foreigner, which carried different implications for redemption.

Key Themes

  • Poverty and Economic Hardship: The verse starkly illustrates the consequences of severe poverty, where an individual's only recourse is to sell their labor, and effectively their freedom, to survive.
  • The Status of the Sojourner: It highlights that foreigners could accumulate wealth in Israel, and Israelites could become indebted to them. The law provided for the protection of the Israelite even in this vulnerable position.
  • Distinction of Israelite Identity: Despite economic circumstances, the law maintained a distinction for Israelites, who ultimately belonged to God. This set the stage for the redemption provisions in the subsequent verses, emphasizing that an Israelite should not remain permanently enslaved, especially not to a non-Israelite.
  • Preparation for Redemption: This verse sets up the divine provision for redemption detailed in Leviticus 25:48-55, where a kinsman-redeemer or the Israelite himself could buy back their freedom before the Jubilee.

Linguistic Insights

The KJV uses "sojourner" and "stranger" interchangeably here. The Hebrew terms are ger (for sojourner) and toshav (for stranger or temporary resident). Both refer to non-Israelites who resided in the land of Israel, often for trade or other purposes, but who were not full citizens. The legal framework often distinguished between these resident aliens and native-born Israelites, though God commanded fair treatment for both, as seen in Leviticus 19:34.

Practical Application

While the specific context of indentured servitude is different today, the principles behind this law remain relevant. God's concern for the economically disadvantaged and His provision for their dignity and eventual liberation are timeless. This verse reminds us:

  • Compassion for the Poor: Society, and especially the faith community, has a responsibility to care for those in economic distress and to provide pathways out of poverty.
  • Dignity of the Individual: Even in dire circumstances, the law preserved the ultimate dignity and potential for freedom of the Israelite, emphasizing that no person should be permanently bound.
  • The Concept of Redemption: Spiritually, this passage foreshadows the ultimate redemption offered through Christ. Just as a kinsman could redeem a poor Israelite, Christ acts as our divine Kinsman-Redeemer, buying us back from the bondage of sin and spiritual poverty (see Galatians 3:13).
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Cross-References

  • Leviticus 25:26 (2 votes)

    And if the man have none to redeem it, and himself be able to redeem it;

  • 1 Samuel 2:7 (2 votes)

    The LORD maketh poor, and maketh rich: he bringeth low, and lifteth up.

  • 1 Samuel 2:8 (2 votes)

    He raiseth up the poor out of the dust, [and] lifteth up the beggar from the dunghill, to set [them] among princes, and to make them inherit the throne of glory: for the pillars of the earth [are] the LORD'S, and he hath set the world upon them.

  • James 2:5 (2 votes)

    Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?