TRV
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.
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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. The chapter transitions from land laws to personal liberty, addressing various forms of temporary servitude arising from poverty. Verses Leviticus 25:39-55 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. 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), 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).
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). 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).
Exposition and Analysis
Key Word Analysis
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.
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.
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). 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.
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
FAQ
What is the significance of the "kinsman-redeemer" (go'el) in Israelite law?
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), avenging the blood of a murdered relative (Numbers 35:19), and, as seen in Leviticus 25:48, 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, who acts as a go'el for Naomi and Ruth, restoring their lineage and property.
How does this law prevent permanent slavery in Israel?
The laws concerning servitude in Israel, including Leviticus 25:48, 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). For those, like in Leviticus 25:47, 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), 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). 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), 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). 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). He is the one who "redeemed us from the curse of the law, having become a curse for us" (Galatians 3:13), securing our eternal freedom, restoration, and reconciliation with God.