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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 25:51 details a critical provision within the Jubilee legislation, outlining the method for redeeming an Israelite who had sold himself into temporary servitude, particularly to a foreign resident. This verse specifies that the redemption price must be calculated proportionally based on the number of years remaining until the next Year of Jubilee, rather than the total years of service. This system ensured that the servant's labor was valued as that of a hired hand, preventing permanent enslavement and upholding the foundational principles of divine justice, human dignity, and the ultimate restoration inherent in God's covenant with Israel.
Context
Literary Context
Leviticus 25:51 is an integral part of the comprehensive legal framework established in Leviticus 25, which details the Sabbatical Year and the Year of Jubilee. The chapter begins by asserting God's ultimate ownership of the land and His people, mandating a seven-year cycle of rest for the land and a fifty-year cycle (the Jubilee) for the return of all ancestral land to its original families and the liberation of all Israelite indentured servants. The immediate context for verse 51 starts in Leviticus 25:47, which addresses the unfortunate scenario of an Israelite becoming impoverished and having to sell himself to a foreign resident or sojourner. Verses 48-55 then elaborate on the provisions for his redemption, either by a kinsman-redeemer or by himself if he prospers. Verse 51 specifically provides the formula for calculating this redemption price when "many years" remain until the Jubilee, emphasizing a fair, proportional system based on the remaining period of service until the ultimate liberation of the Jubilee.
Historical & Cultural Context
The laws of Jubilee and servitude in Leviticus were given to ancient Israel as they prepared to enter the Promised Land, establishing a unique socio-economic and theological system distinct from surrounding ancient Near Eastern cultures. While debt-slavery was common in the region, Israel's laws, particularly the Jubilee, provided crucial safeguards against perpetual bondage and the permanent loss of ancestral land. Unlike other nations where individuals could become permanent slaves, an Israelite could only be an indentured servant until the Jubilee, at which point they were automatically freed, and their land returned. This system profoundly reflected God's covenantal relationship with Israel, reminding them that they were His servants, whom He had redeemed from slavery in Egypt, as explicitly stated in Leviticus 25:42. The specific provision for redemption from a foreign resident highlighted the potential vulnerability of Israelites to exploitation by those outside the covenant community, underscoring God's protective care for His people and ensuring that even in dire circumstances, a path to freedom and restoration remained open.
Key Themes
This verse contributes significantly to several overarching themes within Leviticus and the broader Pentateuch. Foremost is the theme of Redemption, both economic and theological, mirroring God's redemptive act in delivering Israel from Egypt. It underscores God's ultimate Sovereignty and Ownership over the land and His people, asserting that all belong to Him, thus preventing permanent human ownership or dispossession. The emphasis on prorated payment highlights Divine Justice and Equity, ensuring fairness for both the master and the servant, and preventing exploitation of the vulnerable. Furthermore, the verse reinforces the theme of Restoration, a core principle of the Jubilee, by providing a mechanism for individuals to return to their families and land even before the general Jubilee release. This system also subtly emphasizes the Temporary Nature of Human Suffering and Servitude within God's covenant, always pointing towards a future of freedom and flourishing. The laws in Leviticus 25 collectively paint a picture of a society structured around God's compassionate design for human dignity and communal well-being.
Exposition and Analysis
Key Word Analysis
This feminine passive participle, derived from the root "to redeem" (גָּאַל), refers to the act of "buying back" or "reclaiming" something or someone that was lost, forfeited, or enslaved. In the context of Leviticus 25, it specifically denotes the process by which an Israelite servant could regain their freedom and their family inheritance. The concept of gᵉʼullâh is foundational to Israel's understanding of God's saving acts, particularly His redemption of them from Egyptian bondage (e.g., Exodus 6:6). It implies a payment or a price to secure release, highlighting God's just and merciful character in providing a way out of servitude.
Derived from the root meaning "to be pale" (referring to silver's color), keçeph primarily means "silver" but by implication refers to "money" or "price." In Leviticus 25:51, it denotes the currency or medium of exchange used to pay the redemption price. This highlights the economic reality of the transaction, where a tangible value is assigned to the remaining years of service, ensuring a fair exchange for the master while facilitating the servant's liberation. The use of "money" underscores that freedom, in this earthly context, comes at a cost.
This feminine noun signifies "a buying," "acquisition," or "a piece of property (land or living)," and also "the sum paid." In this verse, it refers to the original transaction by which the Israelite entered into servitude, indicating the initial "purchase price" or valuation of his labor for the entire period until the next Jubilee. This term emphasizes that the servant was not "owned" permanently like property but rather that his labor was acquired for a specified, temporary period, reinforcing the distinction between Israelite servitude and chattel slavery.
Verse Breakdown
"If [there be] yet many years [behind]"
This clause sets the condition for the calculation of the redemption price. The KJV's "years behind" is better understood as "many years remaining" or "many years yet to come" until the next Year of Jubilee. This indicates that the redemption price is directly proportional to the time left; the more years remaining until the Jubilee, the higher the redemption price, as the master would be losing more potential years of service. It establishes the temporal framework for the financial transaction.
"according unto them he shall give again the price of his redemption"
This specifies the method of calculation. The phrase "according unto them" means in proportion to the number of years remaining until the Jubilee. The "price of his redemption" refers to the calculated sum required to secure the servant's freedom. This establishes a prorated system, ensuring that the cost of freedom is fair and reflects the economic value of the servant's unfulfilled term of service, rather than a fixed, arbitrary amount.
"out of the money that he was bought for"
This clarifies the baseline for the calculation. The original amount for which the servant was "bought" (i.e., the value of his labor for the entire period until the next Jubilee, had he served the full term) serves as the initial valuation. From this original sum, the redemption price is then calculated by subtracting the value of the years already served, leaving the cost for the remaining years. This ensures that the master receives fair compensation for the unfulfilled portion of the contract, while the servant or his redeemer pays only for the actual remaining time, maintaining equity in the transaction.
Literary Devices
Leviticus 25:51 employs several literary devices to convey its precise legal and profound theological principles. The primary device is Legal Language, characterized by its conditional structure ("If... then...") and precise, formulaic phrasing. This structured articulation ensures clarity, leaves no ambiguity regarding the calculation, and reflects the divine authority and meticulousness of God's law. Another prominent device is Proportionality, which is central to the verse's mechanism. The redemption price is directly proportional to the remaining years of service, demonstrating a balanced and equitable system. This proportionality is not merely economic; it reflects a theological principle of divine justice, ensuring fairness for both the master and the servant. Furthermore, there is an element of Anticipation within the broader Jubilee laws, which this verse serves. The entire system anticipates the ultimate freedom of the Jubilee, making all servitude temporary and all land sales reversible. This verse, by providing a mechanism for early release, reinforces the temporary nature of the servant's status and points towards the ultimate restoration that the Jubilee embodies.
Theological and Thematic Connections
Leviticus 25:51 profoundly illustrates God's unwavering commitment to justice, mercy, and the restoration of His people within the covenant. It underscores the foundational principle that human beings, particularly Israelites, are ultimately God's property, redeemed by Him from Egyptian bondage, and therefore cannot be permanently enslaved or dispossessed by other humans. The prorated redemption system prevents exploitation, ensures social mobility, and maintains the integrity of family inheritances, reflecting God's compassionate concern for the poor and vulnerable. This earthly mechanism of redemption serves as a powerful type, foreshadowing the greater spiritual redemption that God would provide for all humanity.
Reflection and Application
Leviticus 25:51, while a specific legal provision for ancient Israel, offers enduring principles for contemporary life, challenging us to consider how our economic and social systems reflect divine justice and compassion. It compels us to examine whether mechanisms are in place to prevent perpetual poverty, debt bondage, or systemic exploitation in our own societies. Do we, as individuals and communities, actively seek to provide pathways to freedom and restoration for those burdened by financial hardship, injustice, or oppressive structures? The underlying message is that true freedom and human dignity are not commodities to be permanently bought and sold, but rather inherent rights and gifts from God that should be accessible to all. This verse calls us to advocate for fair labor practices, champion economic justice, and extend mercy to those in need, always remembering that true liberation comes from a divine source. It encourages us to look beyond mere transactions to the deeper human and spiritual realities at play, fostering a society that values restoration over retribution and equity over exploitation.
Questions for Reflection
FAQ
What is the significance of the "many years [behind]" phrase in the KJV translation?
The KJV phrase "many years [behind]" can be misleading. In the original Hebrew, it refers to "many years remaining" or "many years yet to come" until the next Year of Jubilee. The calculation for the servant's redemption price was based on the number of years left until the Jubilee, not the years that had already passed in their servitude. If many years remained, the price would be higher, reflecting the greater loss of labor to the master. This ensures a fair, prorated system, as outlined in Leviticus 25:50-52.
How does this verse relate to the broader concept of the Year of Jubilee?
This verse is a specific application of the broader Jubilee laws detailed in Leviticus 25. The Jubilee, occurring every 50th year, was a time of ultimate restoration when all land returned to its ancestral owners and all Israelite indentured servants were set free. Leviticus 25:51 provides a mechanism for an Israelite servant to be redeemed before the Jubilee, by paying a price proportional to the remaining years of service. It underscores the temporary nature of servitude and reinforces the principle that no Israelite could be permanently enslaved, as they were ultimately God's servants, whom He redeemed from Egypt (Leviticus 25:42).
Christ-Centered Fulfillment
Leviticus 25:51, with its intricate system of a prorated redemption price for an enslaved Israelite, powerfully foreshadows the ultimate and perfect redemption accomplished by Jesus Christ. Just as the Israelite servant required a kinsman-redeemer (a go'el) to pay the price for their freedom and restore them to their family and inheritance, humanity, enslaved by sin and separated from God's family, desperately needed a divine Redeemer. Jesus, our true Kinsman-Redeemer, entered into our human condition, sharing in our flesh and blood (as described in Hebrews 2:14-17), not to pay a prorated sum based on years, but to pay the full, infinite price for our eternal freedom. He "redeemed us from the curse of the law by becoming a curse for us" (Galatians 3:13), shedding His precious blood as the ultimate ransom (1 Peter 1:18-19). Through His sacrifice, He not only secured our release from the bondage of sin and death but also restored us to a relationship with God as His adopted children (Ephesians 1:7). The earthly Jubilee provided temporary release and restoration, but Christ's redemption offers eternal liberty and an inheritance that is imperishable, undefiled, and unfading (1 Peter 1:4). He is the Lamb of God who takes away the sin of the world (John 1:29), ushering in the true "Year of the Lord's favor" (Luke 4:18-19), a spiritual Jubilee that brings lasting freedom, reconciliation, and restoration to all who believe.