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 establishes a crucial legal and theological provision within Israel's covenant framework, stipulating that an Israelite who has been sold into temporary servitude, particularly to a foreign resident due to economic hardship, retains an inalienable right to redemption. This verse underscores God's ultimate ownership of His people and land, emphasizing that no Israelite should remain permanently enslaved. It highlights the communal responsibility of family members to act as kinsman-redeemers, ensuring a pathway to liberation and upholding the core principle of freedom inherent in God's covenant with Israel.

### CONTEXT
* **Literary Context:** Leviticus 25 is a foundational chapter within the Mosaic Law, meticulously outlining the regulations for the Sabbatical Year and the Year of Jubilee. These laws are deeply rooted in the theological premise that the land of Israel belongs exclusively to God, and the Israelites are merely His sojourners and tenants upon it, as explicitly stated in [Leviticus 25:23](/leviticus/25-23 "Leviticus 25:23 - God's Ownership of the Land"). The chapter transitions from land laws to personal liberty, addressing various forms of temporary servitude arising from poverty. Verses [Leviticus 25:39-55](/leviticus/25-39-55 "Leviticus 25:39-55 - Laws Concerning Israelite Servants") differentiate between an Israelite selling themselves to another Israelite (a less severe form of indentured servitude, always ending at Jubilee) and the more precarious situation of selling oneself to a foreign resident or sojourner, as detailed in [Leviticus 25:47-55](/leviticus/25-47-55 "Leviticus 25:47-55 - Redemption of an Israelite from a Foreigner"). Verse 48, therefore, introduces a vital safeguard, providing a clear mechanism for redemption even in this more vulnerable circumstance, ensuring that a path to freedom always remained open.
* **Historical & Cultural Context:** In the ancient Near East, debt slavery was a pervasive reality, where individuals often sold themselves or their family members into servitude to alleviate financial burdens. However, the Israelite legal system, divinely ordained, introduced revolutionary humanitarian safeguards that sharply distinguished it from surrounding cultures. Unlike other nations where permanent, chattel slavery was common, Israelite servitude was inherently temporary and included built-in mechanisms for release, reflecting God's unique compassion and His covenantal relationship with His people. The institution of the "kinsman-redeemer" (Hebrew: *go'el*) was a well-established social and legal framework, where a close relative bore the legal and moral obligation to protect the family's interests, including repurchasing lost property, avenging a death ([Numbers 35:19](/numbers/35-19 "Numbers 35:19 - The Avenger of Blood")), or, as in this verse, redeeming a family member from servitude. This system profoundly underscored the importance of familial solidarity, the preservation of tribal inheritance, and the intrinsic value of human freedom within the promised land, which was ultimately a divine gift ([Deuteronomy 15:1-18](/deuteronomy/15 "Deuteronomy 15 - Laws Concerning Debts and Servants")).
* **Key Themes:** This verse powerfully contributes to several overarching themes within Leviticus and the broader Pentateuch. Foremost is the theme of **Redemption and Liberation**, echoing God's foundational act of delivering Israel from Egyptian bondage, a motif that permeates the entire narrative of the Exodus ([Exodus 6:6](/exodus/6-6 "Exodus 6:6 - God's Redemption of Israel from Egypt")). It also highlights **God's Sovereignty and Ownership**, asserting that both the land and His people ultimately belong to Him, thus limiting human claims of permanent ownership over either. The concept of the *go'el* emphasizes **Familial and Communal Responsibility**, illustrating the covenantal obligation of mutual support and care for the vulnerable within the community. Finally, it reinforces the theme of **Justice and Compassion**, demonstrating God's design for a society where economic hardship does not lead to irreversible loss of freedom or dignity, culminating in the ultimate restoration provided by the Year of Jubilee ([Leviticus 25:10](/leviticus/25-10 "Leviticus 25:10 - The Year of Jubilee")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Sold (Hebrew, _mâkar'_):** 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 and is subject to another's authority.
* **Redeem (Hebrew, _gâʼal'_):** This is a profoundly significant theological term, meaning "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 root used to describe God's mighty act of delivering Israel from slavery in Egypt, establishing a divine pattern for human redemption. This term encompasses the act of purchasing back a person or property to restore them to their original state of freedom or ownership.
* **Brethren (Hebrew, _ʼâch'_):** While literally meaning "brother," in this context, it broadly refers to a close relative or kinsman within the extended family or tribal unit. 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 and mutual support required of God's people.

#### Verse Breakdown
* **"After that he is sold he may be redeemed again;":** This initial clause establishes the fundamental right to redemption for an Israelite who has entered into servitude, even when sold to a foreign resident. It underscores that such a state of bondage is not permanent. The phrase "he may be redeemed again" (from the root *gâʼal*, with the noun *gᵉʼullâh* "redemption" also present in the KJV's "redeemed again" via H1353) 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—a ransom—to secure this liberation, ensuring that the Israelite's inherent freedom, granted by God, is not irrevocably lost.
* **"one of his brethren may redeem him:":** This specifies *who* is primarily responsible for initiating the redemption. It points directly to the institution of the *go'el*, the kinsman-redeemer. This individual, a close male relative (one of his "brethren"), 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 powerfully reinforced the importance of strong family ties, mutual support, and the preservation of tribal identity and inheritance within the Israelite community, reflecting God's design for social justice and compassionate 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 of servitude and redemption. The **Repetition** of the root word for "redeem" (*gâʼal*) and its related noun (*gᵉʼullâh*) emphasizes the central theme of liberation and restoration, reinforcing its paramount importance within the broader legal framework of Leviticus 25. Furthermore, the concept of the kinsman-redeemer, while a specific legal provision, functions as a powerful **Type** or **Foreshadowing** device. 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, fulfilling this ancient pattern in a profound and universal way.

### 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 dire 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 Himself redeemed from the bondage of 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 who intervenes on behalf of His people.

* [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/32-7-8 "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, reflecting the very character of our redeeming God.

#### Questions for Reflection
* **How does the concept of redemption in Leviticus 25:48 challenge our modern understanding of freedom and responsibility in a globalized society?**
* **In what practical and spiritual ways can the church today act as a "kinsman-redeemer" for those experiencing various forms of bondage or marginalization?**
* **What personal sacrifices might be required of us to participate more fully in God's redemptive work for others in our communities and beyond?**

### 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 sacred role encompassed several crucial 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, restoring their lineage and property.

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

Answer: The laws concerning servitude in Israel, including [Leviticus 25:48](/leviticus/25-48 "Leviticus 25:48 - Redemption of a Servant"), were meticulously designed to prevent permanent, chattel slavery, thereby fundamentally 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, never a permanent state of ownership. For Israelites who sold themselves to other Israelites, their servitude was strictly 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 explicit right to redemption by a kinsman or by their own accumulated means was provided. Furthermore, the ultimate and universal 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, God-given right to freedom and dignity.

### CHRIST-CENTERED FULFILLMENT
Leviticus 25:48, with its profound emphasis on the kinsman-redeemer, serves as a powerful Old Testament **type** pointing directly to the person and work of Jesus Christ. Humanity, in its fallen state, is spiritually "sold" into the bondage of sin and death, utterly unable to redeem itself or pay the ransom for its freedom ([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 liberation, so too did humanity require a Redeemer who shared our humanity yet was without sin. Jesus, through His miraculous incarnation, became our true "kinsman" ([Hebrews 2:14-17](/hebrews/2-14-17 "Hebrews 2:14-17 - Jesus Shares in Our Humanity")), fully identifying with our condition and experiencing our struggles, yet without yielding to sin. He then perfectly fulfilled the role of the ultimate *Go'el* by paying the immeasurable price for our redemption—His own precious blood, shed on the cross, a sacrifice "without blemish or spot" ([1 Peter 1:18-19](/1_peter/1-18-19 "1 Peter 1:18-19 - Redeemed by Christ's Blood")). Through His atoning sacrifice, Christ has delivered us from the dominion of darkness and triumphantly transferred us into the glorious kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins ([Colossians 1:13-14](/colossians/1-13-14 "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, restoration, and reconciliation with 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.

Cross-References

Hebrews 2:11

For both he that sanctifieth and they who are sanctified [are] all of one: for which cause he is not ashamed to call them brethren,

Hebrews 2:13

And again, I will put my trust in him. And again, Behold I and the children which God hath given me.

Nehemiah 5:5

Yet now our flesh [is] as the flesh of our brethren, our children as their children: and, lo, we bring into bondage our sons and our daughters to be servants, and [some] of our daughters are brought unto bondage [already]: neither [is it] in our power [to redeem them]; for other men have our lands and vineyards.

Leviticus 25:35

And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: [yea, though he be] a stranger, or a sojourner; that he may live with thee.

Galatians 4:4

But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,

Galatians 4:5

To redeem them that were under the law, that we might receive the adoption of sons.

Leviticus 25:25

If thy brother be waxen poor, and hath sold away [some] of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold.