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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 25:52 meticulously outlines the divine regulation for calculating the redemption price of an Israelite sold into temporary servitude, or their alienated land, when the highly anticipated Year of Jubilee is drawing near. This specific instruction ensures a just and equitable transaction for all parties involved, stipulating that the redemption cost must be precisely prorated based on the remaining years until the great year of release, thereby preventing exploitation and upholding God's foundational standards of justice and compassion within the covenant community.
Context
Literary Context
Leviticus 25 is entirely dedicated to the intricate laws governing the Sabbatical Year (every seventh year) and the climactic Year of Jubilee (every fiftieth year). These statutes, presented as direct divine pronouncements from God to Moses on Mount Sinai, establish a unique socio-economic framework for ancient Israel. The chapter begins by detailing the Sabbatical Year's mandate for the land to lie fallow (Leviticus 25:1-7). It then transitions to the more comprehensive Jubilee, a period of profound release that included the return of ancestral lands to their original families and the emancipation of Israelites who had sold themselves into servitude due to poverty (Leviticus 25:8-55). Specifically, verses 25:39-55 address the redemption of fellow Israelites who had entered servitude, often to a wealthy Israelite or a resident alien. Verse 52 is precisely situated within this section, providing the exact methodology for calculating the redemption price when the Jubilee is imminent, ensuring that the cost accurately reflects the diminishing term of service or land use, rather than an arbitrary or fixed sum.
Historical & Cultural Context
Ancient Near Eastern societies commonly practiced systems of debt-slavery, where individuals could sell themselves or family members into servitude to settle debts. However, Israel's Jubilee laws stand out as remarkably unique among ancient legal codes, providing a divinely ordained mechanism to prevent perpetual economic bondage and the permanent loss of family inheritance. This radical system was deeply rooted in the theological understanding that the land of Israel belonged exclusively to God (Leviticus 25:23), and the people themselves were His servants, having been redeemed by Him from slavery in Egypt (Leviticus 25:42). The Jubilee, dramatically proclaimed by the trumpet on the Day of Atonement (Leviticus 25:9), represented a profound social and economic reset. It was meticulously designed to prevent the unchecked accumulation of wealth and power in the hands of a few, and to preserve the tribal land allotments established during the conquest of Canaan. Leviticus 25:52 specifically addresses the fairness of redemption for those who had fallen into servitude, ensuring that their freedom was both accessible and justly priced as the ultimate year of release approached.
Key Themes
Leviticus 25:52 powerfully contributes to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost among these is Divine Justice and Equity, as God meticulously legislates fair economic practices to protect the vulnerable and prevent exploitation. The proration of the redemption price underscores God's commitment to proportional justice, where value is tied to actual remaining benefit. Another crucial theme is God's Sovereignty and Ownership, particularly over the land and His people. The Jubilee laws, including this verse, reinforce the idea that Israel's land is God's, merely leased to its inhabitants, and that Israelites are His servants, not to be permanently enslaved by others (Leviticus 25:23-24). This leads to the theme of Redemption and Restoration, as the Jubilee system provides a regular, divinely mandated mechanism for individuals and families to be restored to their original status and inheritance. Finally, the verse speaks to Human Dignity and Compassion, reflecting God's desire for a society where economic hardship does not lead to the permanent degradation or enslavement of His people, but rather offers pathways to renewed freedom and opportunity, echoing the spirit found in other laws concerning the poor and needy throughout the Mosaic Law, such as those in Deuteronomy 15.
Exposition and Analysis
Key Word Analysis
This verb (H2803) signifies "to reckon," "to calculate," "to compute," or "to devise." In the context of Leviticus 25:52, it emphasizes the precise, mathematical nature of the transaction. The redemption price is not an arbitrary or negotiated sum, but a calculated one, based on the exact number of years remaining until the Jubilee. This highlights God's demand for meticulous justice and fairness in economic dealings, ensuring transparency and preventing exploitation by either party through a clear, arithmetical process.
This term (H3104) refers to the "blast of a horn" or "trumpet," and by extension, the festival thus introduced. The Jubilee year was inaugurated by the sounding of the ram's horn (shofar) on the Day of Atonement. Its inclusion here signifies the ultimate, divinely ordained deadline for all land and personal servitude contracts among Israelites. The approaching Jubilee is the critical factor that diminishes the value of the remaining servitude, necessitating the prorated calculation for redemption. It underscores the profound theological significance of this year as a time of universal release and restoration.
While the KJV translates "price of his redemption" from מכס גאלתו (mekes gᵉʼullāṯō), the core concept is gᵉʼullâ (H1353), meaning "redemption," "reclaiming," or "kinship-redemption." Derived from the root gāʼal, it refers to the act of buying back or reclaiming property or a person, often by a close relative known as a "kinsman-redeemer." Here, it signifies the act of restoring a person to their original status of freedom, or land to its original family, by paying a calculated price. The proration ensures that this act of restoration is not unduly burdensome or exploitative, but a just exchange for the remaining period of service or use, aligning with God's character as the ultimate Redeemer.
Verse Breakdown
"And if there remain but few years unto the year of jubile"
This initial clause establishes the specific condition under which the subsequent calculation applies. It describes a scenario where the divinely appointed Year of Jubilee is not far off, indicating that the period of servitude or land alienation is nearing its natural, God-ordained conclusion. The phrase "few years" highlights the diminishing economic value of the remaining service or land use, which must be accurately reflected in the redemption price.
"then he shall count with him"
This phrase mandates a collaborative calculation process between the master/buyer and the person being redeemed or their designated redeemer. The verb "count" (Hebrew: châshab') implies a precise, arithmetical procedure, emphasizing transparency and mutual agreement on the valuation. This stipulation prevents either party from unilaterally setting an unfair or arbitrary price, thereby upholding the principle of accountability and fairness in all economic transactions within the covenant community.
"and according unto his years shall he give him again the price of his redemption."
This final clause specifies the precise method of calculation: the redemption price is directly proportional to the number of years remaining until the Jubilee. The value of the servitude or land use is depreciated year by year, meaning that the longer the servitude has continued, and the closer the Jubilee, the lower the redemption price. This ensures that the price paid for freedom or land is just, reflecting only the actual remaining economic benefit to the master/buyer, rather than an inflated or fixed cost, thereby facilitating redemption and upholding God's standard of equity.
Literary Devices
Leviticus 25:52 primarily employs Legal Precision, a hallmark of biblical law, evident in its meticulous detail and clear stipulations regarding the calculation of the redemption price. This precision is underscored by the repeated emphasis on "counting" (châshab') and basing the price "according unto his years," leaving no room for ambiguity, arbitrary valuation, or potential exploitation. This device highlights the divine commitment to Justice and Equity within the covenant community, ensuring that economic transactions, even those involving servitude, are governed by fairness rather than self-interest. Furthermore, the entire framework of the Jubilee laws, of which this verse is an integral part, functions as profound Symbolism. It points beyond mere economic regulation to a grander divine plan of ultimate restoration and release from all forms of bondage—economic, social, and spiritual. The practical, detailed nature of this verse grounds the lofty ideals of the Jubilee in tangible, equitable practices, demonstrating how divine principles are to be lived out in daily life.
Theological and Thematic Connections
Leviticus 25:52 profoundly illustrates God's unwavering commitment to justice, equity, and the principle of restoration within His covenant people. By mandating a prorated redemption price, God ensures that economic hardship does not lead to permanent enslavement or irreversible loss of ancestral inheritance. This regulation reflects His character as a God who provides pathways for second chances, limits the accumulation of unchecked power and wealth, and consistently reasserts His ultimate ownership over all land and persons. The meticulous nature of this law highlights that all human transactions operate under divine oversight, and that ultimately, all resources and lives belong to Him. The Jubilee system, epitomized by this precise instruction, serves as a powerful testament to God's desire for a society marked by compassion, fairness, and the periodic rebalancing of social and economic structures, preventing the perpetuation of poverty and upholding the inherent dignity of every individual created in His image.
Reflection and Application
Leviticus 25:52, while a specific ancient legal code, offers profound and timeless principles for reflection and application in our contemporary lives. It challenges us to deeply consider the ethical dimensions of our economic interactions, urging us towards fairness, transparency, and profound compassion in all our dealings. In a world often driven by unchecked profit motives and the pursuit of power, this verse calls us to embody God's heart for justice, ensuring that our financial and social practices do not exploit the vulnerable, perpetuate cycles of poverty, or create insurmountable barriers to human flourishing. It serves as a powerful reminder that true prosperity is not merely about personal accumulation, but fundamentally about equitable distribution and the opportunity for all to experience dignity, freedom, and a fresh start. We are called to be active agents of restoration in our communities, seeking to alleviate burdens, advocate for fair systems, and provide pathways to new beginnings for those experiencing distress, always recognizing that all we possess ultimately belongs to God, and we are merely stewards of His abundant resources.
Questions for Reflection
FAQ
Why was the redemption price prorated, rather than a fixed amount?
The redemption price was meticulously prorated to ensure absolute fairness and justice for both the person being redeemed (or their family) and the master/buyer. The fundamental theological principle of the Jubilee was that all land and Israelite persons ultimately belonged to God and would revert to their original families or status in the Jubilee year. Therefore, any "sale" of land or person was essentially a lease or temporary arrangement until the Jubilee. If a person or their land was redeemed before the Jubilee, the value of the remaining "lease" was calculated. A fixed price would have been inherently unjust, as the economic value of the remaining service or land use diminished significantly as the Jubilee approached. Proration ensured that the master/buyer was compensated only for the actual remaining time of service or use, reflecting the true economic value, and crucially, making redemption more accessible as the divinely appointed year of release drew near. This system prevented exploitation and upheld the divine principle of equitable exchange, a cornerstone of the Jubilee laws found throughout Leviticus 25.
Christ-Centered Fulfillment
Leviticus 25:52, with its meticulous calculation for redemption as the Jubilee approached, powerfully foreshadows the ultimate, non-prorated redemption accomplished by Jesus Christ. In the Old Testament, redemption required a price, calculated according to human limitations and the remaining "years" of servitude or land use. However, Christ's work on the cross represents a complete, final, and eternal redemption, paying a price beyond measure—His own precious and spotless blood (1 Peter 1:18-19). Unlike the temporary release of the earthly Jubilee, which merely postponed future servitude or land alienation, Christ's sacrifice brings eternal freedom from the bondage of sin and death for all who believe (Romans 6:22). We were "sold under sin" and enslaved to its power (Romans 7:14), but Christ, our perfect Kinsman-Redeemer, paid the full and unprorated price, securing our liberty not for a mere fifty years, but for eternity (Hebrews 9:12). The earthly Jubilee in Leviticus 25:52 pointed to a future, perfect release; that release is fully realized in the liberating work of the Lamb of God, who proclaims true liberty to the captives and the opening of the prison to those who are bound, ushering in the acceptable year of the Lord (Luke 4:18-19).