Leviticus 25:48

KJV

After that he is sold he may be redeemed again; one of his brethren may redeem him:

KJV (with Strong's)

After {H310} that he is sold {H4376} he may be redeemed again {H1353}; one {H259} of his brethren {H251} may redeem {H1350} him:

Complete Jewish Bible

he may be redeemed after he has been sold. One of his brothers may redeem him;

Berean Standard Bible

he retains the right of redemption after he has sold himself. One of his brothers may redeem him:

American Standard Version

after that he is sold he may be redeemed: one of his brethren may redeem him;

Commentary

### SUMMARY
Leviticus 25:48 provides a vital provision within the Israelite legal framework, stipulating that an Israelite who has been sold into servitude, particularly to a foreign resident due to economic hardship, retains the right to be redeemed. This verse emphasizes the enduring principle of freedom and the communal responsibility of family members to act as kinsman-redeemers, ensuring that no Israelite would remain permanently enslaved, thereby upholding God's ultimate ownership over His people.

### CONTEXT
* **Literary Context:** Leviticus 25 is a pivotal chapter within the book, detailing the laws of the Sabbatical Year (every seventh year, the land rests) and the Year of Jubilee (every fiftieth year, land returns to original owners, and all Israelite indentured servants are set free). These laws are rooted in the theological premise that the land belongs to God, and the Israelites are merely sojourners and tenants with Him ([Leviticus 25:23](/leviticus/25-23 "Leviticus 25:23 - God's Ownership of the Land")). Verses 39-55 specifically address the various forms of servitude that might arise from poverty, distinguishing between an Israelite selling himself to another Israelite (which was less severe and always ended at Jubilee) and selling oneself to a foreign resident or sojourner. The latter scenario, addressed in [Leviticus 25:47-55](/leviticus/25-47 "Leviticus 25:47-55 - Redemption of an Israelite from a Foreigner"), presents a more precarious situation, as the Israelite might be subject to harsher treatment or a longer period of servitude. Verse 48, therefore, introduces a crucial safeguard: the right to redemption, ensuring that even in such a dire circumstance, a path to liberation remained open.
* **Historical & Cultural Context:** In the ancient Near East, debt slavery was a common practice, where individuals might sell themselves or their family members into servitude to pay off debts. However, Israelite law, as revealed by God, introduced unique humanitarian safeguards that distinguished it sharply from surrounding cultures. Unlike other nations where permanent slavery was common, Israelite servitude was always temporary and had built-in mechanisms for release, reflecting God's compassion and His covenant with His people. The concept of the "kinsman-redeemer" (Hebrew: *go'el*) was a well-established social institution, where a close relative had the legal and moral obligation to protect the family's interests, including buying back lost property, avenging a death, or, as in this case, redeeming a family member from servitude ([Numbers 35:19](/numbers/35-19 "Numbers 35:19 - The Avenger of Blood") and [Ruth 4:4-6](/ruth/4-4 "Ruth 4:4-6 - Boaz as Kinsman-Redeemer")). This system underscored the importance of familial solidarity and the preservation of tribal identity and inheritance within the promised land, which was ultimately God's gift to His people ([Deuteronomy 15:1-18](/deuteronomy/15 "Deuteronomy 15 - Laws Concerning Debts and Servants")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Sold (Hebrew, _makar'_):** This term refers to the act of selling or being sold, typically in the context of commercial transactions or, as here, selling oneself into servitude due to economic distress. It signifies a transfer of ownership or control, albeit temporary in the Israelite context, highlighting the vulnerability of the individual who has lost their economic freedom.
* **Redeemed (Hebrew, _ga'al'_):** This is a profoundly significant theological term. It means "to buy back," "to ransom," "to deliver," or "to act as a kinsman-redeemer." The word implies a close relationship and a legal, often moral, obligation to intervene and restore what was lost or taken. It is the same word used to describe God's mighty act of delivering Israel from slavery in Egypt ([Exodus 6:6](/exodus/6-6 "Exodus 6:6 - God's Redemption of Israel from Egypt")), establishing a divine pattern for human redemption.
* **Brethren (Hebrew, _ach'_):** While literally meaning "brother," in this context, it broadly refers to a close relative or kinsman. This highlights the communal and familial responsibility within Israelite society, where the welfare of each member was intrinsically linked to the collective. The "brother" or kinsman was expected to step in and fulfill the role of the *go'el*, demonstrating the covenantal solidarity required of God's people.

#### Verse Breakdown
* **"After that he is sold he may be redeemed again;":** This clause establishes the fundamental right to redemption for an Israelite who has entered into servitude, even to a foreigner. It underscores that such a state of bondage is not permanent. The phrase "redeemed again" (or "he shall have redemption") emphasizes the possibility of reversal and restoration, highlighting God's provision for freedom even in difficult circumstances. It implies that a price must be paid to secure this liberation, echoing the concept of a ransom.
* **"one of his brethren may redeem him:":** This specifies *who* is responsible for initiating the redemption. It points to the institution of the *go'el*, the kinsman-redeemer. This individual, a close male relative, had the legal and moral obligation to act on behalf of their impoverished or enslaved family member. This provision not only offered a practical pathway to freedom but also reinforced the importance of family ties and mutual support within the Israelite community, reflecting God's design for social justice and care for the vulnerable.

#### Literary Devices
The verse primarily employs **Legal Language**, characteristic of the Mosaic Law, presenting a clear and concise stipulation for a specific scenario. The **Repetition** of the root word for "redeem" (*ga'al*) emphasizes the central theme of liberation and restoration, reinforcing its importance within the broader legal framework of Leviticus 25. Furthermore, the concept of the kinsman-redeemer, while a legal provision, functions as a powerful **Foreshadowing** device, pointing to a greater, ultimate Redeemer. The very structure of the law, providing a pathway out of bondage through the intervention of a qualified kinsman, subtly prepares the reader for the New Testament revelation of Jesus Christ as the ultimate *Go'el* for humanity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 25:48 profoundly articulates God's heart for freedom, justice, and the sanctity of human life within His covenant community. It reveals that even when circumstances force an Israelite into servitude, God provides a mechanism for their liberation, ensuring that no one remains permanently enslaved, especially to those outside the covenant. This provision is deeply rooted in the theological truth that all Israelites are ultimately God's servants, whom He redeemed from Egypt ([Leviticus 25:55](/leviticus/25-55 "Leviticus 25:55 - God's Ownership of Israel")). The role of the kinsman-redeemer highlights the communal responsibility to uphold these divine principles, reflecting God's own character as the great Redeemer.

* [Exodus 6:6](/exodus/6-6 "God Redeems Israel from Egypt")
* [Ruth 4:4](/ruth/4-4 "Boaz as Kinsman-Redeemer")
* [Jeremiah 32:7-8](/jeremiah/32-7 "Jeremiah Redeems Land")

### REFLECTION AND APPLICATION
Leviticus 25:48 offers a timeless lesson about God's compassionate heart for the marginalized and His unwavering commitment to freedom. It challenges us to consider our own role in extending grace and practical help to those who are oppressed, whether by economic hardship, social injustice, or spiritual bondage. The principle of the kinsman-redeemer calls the community of faith to active solidarity, reminding us that we are called to bear one another's burdens and to be instruments of God's redemptive work in the world. Just as a family member was obligated to redeem their kin, so too are believers called to embody Christ's love by advocating for the vulnerable and working towards the liberation of those enslaved by various forms of sin and oppression. This verse serves as a powerful reminder that true freedom is a divine gift, to be guarded and extended to all.

#### Questions for Reflection
* **How does the concept of redemption in Leviticus 25:48 challenge our modern understanding of freedom and responsibility?**
* **In what ways can the church today act as a "kinsman-redeemer" for those in spiritual, social, or economic bondage?**
* **What personal sacrifices might be required to participate in God's redemptive work for others?**

### FAQ
**What is the significance of the "kinsman-redeemer" (go'el) in Israelite law?**

Answer: The *go'el* (kinsman-redeemer) was a male relative who had a specific legal and moral obligation to protect the interests of his extended family, particularly in times of distress. This role encompassed several duties: buying back family land that had been sold due to poverty ([Leviticus 25:25](/leviticus/25-25 "Leviticus 25:25 - Redemption of Land")), avenging the blood of a murdered relative ([Numbers 35:19](/numbers/35-19 "Numbers 35:19 - The Avenger of Blood")), and, as seen in [Leviticus 25:48](/leviticus/25-48 "Leviticus 25:48 - Redemption of a Servant"), redeeming a family member who had sold themselves into servitude. The *go'el* ensured the preservation of the family's inheritance, name, and freedom, reflecting the covenantal ideal of mutual support and God's overarching care for His people. This concept is beautifully exemplified by Boaz in the book of [Ruth](/ruth/1 "The Book of Ruth"), who acts as a *go'el* for Naomi and Ruth.

**How does this law prevent permanent slavery in Israel?**

Answer: The laws concerning servitude in Israel, including Leviticus 25:48, were designed to prevent permanent, chattel slavery, distinguishing Israelite practice from that of surrounding nations. While temporary indentured servitude was permitted due to economic hardship, it was always understood as a temporary condition. For Israelites who sold themselves to other Israelites, their servitude was limited to six years or until the Year of Jubilee, whichever came first ([Exodus 21:2](/exodus/21-2 "Exodus 21:2 - Hebrew Servants")). For those, like in [Leviticus 25:47](/leviticus/25-47 "Leviticus 25:47 - Israelite Sold to a Foreigner"), who sold themselves to foreign residents, the right to redemption by a kinsman or by their own means was explicitly provided. Furthermore, the ultimate release for all Israelite servants occurred during the Year of Jubilee ([Leviticus 25:10](/leviticus/25-10 "Leviticus 25:10 - The Year of Jubilee")), when all were to return to their families and ancestral lands, underscoring God's ultimate ownership of His people and their inherent right to freedom.

### CHRIST-CENTERED FULFILLMENT
Leviticus 25:48, with its emphasis on the kinsman-redeemer, serves as a profound Old Testament **type** pointing directly to Jesus Christ. Humanity, in its fallen state, is "sold" into the bondage of sin and death, utterly unable to redeem itself ([Romans 7:14](/romans/7-14 "Romans 7:14 - Sold Under Sin")). Just as an Israelite required a kinsman to pay the price for their freedom, so too did humanity require a Redeemer who shared our humanity yet was without sin. Jesus, through His incarnation, became our "kinsman" ([Hebrews 2:14-17](/hebrews/2-14 "Hebrews 2:14-17 - Jesus Shares in Our Humanity")), fully identifying with our condition. He then fulfilled the role of the ultimate *Go'el* by paying the immeasurable price for our redemption—His own precious blood shed on the cross ([1 Peter 1:18-19](/1_peter/1-18 "1 Peter 1:18-19 - Redeemed by Christ's Blood")). Through His atoning sacrifice, Christ has delivered us from the dominion of darkness and transferred us to the kingdom of His beloved Son ([Colossians 1:13-14](/colossians/1-13 "Colossians 1:13-14 - Redemption Through Christ")). He is the one who "redeemed us from the curse of the law, having become a curse for us" ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse")), securing our eternal freedom and restoration to God.

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.