Leviticus 25:53

KJV

[And] as a yearly hired servant shall he be with him: [and the other] shall not rule with rigour over him in thy sight.

KJV (with Strong's)

And as a yearly {H8141}{H8141} hired servant {H7916} shall he be with him: and the other shall not rule {H7287} with rigour {H6531} over him in thy sight {H5869}.

Complete Jewish Bible

He will be like a worker hired year by year. You will see to it that he is not treated harshly.

Berean Standard Bible

He shall be treated like a man hired from year to year, but a foreign owner must not rule over him harshly in your sight.

American Standard Version

As a servant hired year by year shall he be with him: he shall not rule with rigor over him in thy sight.

Commentary

### SUMMARY
Leviticus 25:53 is a pivotal component of God's laws concerning the Year of Jubilee and the treatment of Israelites who, due to economic hardship, might sell themselves into temporary servitude, particularly to a non-Israelite sojourner. This verse stipulates that such an individual is to be treated as a temporary, yearly hired servant, not as chattel, and explicitly prohibits the master from ruling over them with harshness or oppression. It profoundly underscores God's deep concern for the dignity and humane treatment of all people, especially the vulnerable, and reflects the foundational principle that all Israelites are ultimately God's servants, redeemed by Him.

### CONTEXT
* **Literary Context:** Leviticus 25 is a comprehensive chapter detailing the laws of the Sabbatical Year and the Year of Jubilee, serving as a divine mechanism for economic and social reset in Israel. Following the laws concerning the redemption of land (as seen in [Leviticus 25:23-34](/leviticus/25-23-34 "Leviticus 25:23-34 - Redemption of Land")) and the treatment of impoverished Israelites who might sell themselves to fellow Israelites (addressed in [Leviticus 25:35-46](/leviticus/25-35-46 "Leviticus 25:35-46 - Treatment of Impoverished Israelites")), this verse falls within the specific section addressing the scenario where an Israelite sells himself into service to a "stranger" or "sojourner" living among them (outlined in [Leviticus 25:47-55](/leviticus/25-47-55 "Leviticus 25:47-55 - Redemption of Israelite Servants")). The overarching theme is the temporary nature of such servitude and the inalienable right to redemption and freedom, culminating in the Jubilee when all Israelite servants were to be set free and land returned to its original families. The law ensures that even when an Israelite serves a non-Israelite, divine principles of justice and compassion must prevail, preventing exploitation and preserving the Israelite's dignity and ultimate freedom.
* **Historical & Cultural Context:** In the ancient Near East, various forms of servitude and slavery were common, often involving harsh treatment and permanent ownership of individuals. However, Israelite law, as revealed in the Pentateuch, stands in stark contrast by establishing unique and profoundly humane regulations for servitude, particularly for fellow Israelites. The historical backdrop is Israel's own experience of brutal slavery in Egypt, from which God delivered them with a mighty hand. This foundational redemption experience (explicitly referenced in [Leviticus 25:42](/leviticus/25-42 "Leviticus 25:42 - God's Ownership of Israel")) forms the theological basis for the prohibition against treating any Israelite as a permanent bondservant or with "rigour." The concept of a "yearly hired servant" reflects a contractual, temporary arrangement common in the ancient world, but here it is applied to ensure a dignified status for the Israelite, preventing their reduction to mere property. The presence of "sojourners" (resident aliens) in Israelite society was also common, and God's law consistently commanded fair treatment for them, while simultaneously protecting the rights and identity of His covenant people, even when in a subordinate position to these foreigners.
* **Key Themes:** Leviticus 25:53 contributes significantly to several major theological and narrative themes found throughout the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of **Divine Ownership and Redemption**, emphasizing that all Israelites belong to God, having been redeemed from Egyptian bondage, and therefore cannot be permanently enslaved by human masters (as articulated in [Leviticus 25:42](/leviticus/25-42 "Leviticus 25:42 - God's Ownership of Israel")). This verse also powerfully underscores the theme of **Human Dignity and Compassion**, reflecting God's character and His command for His people to treat one another with mercy and fairness, especially the vulnerable. The explicit prohibition against "rigour" directly ties into the theme of **Justice and Equity**, ensuring that economic hardship does not lead to dehumanizing exploitation. Finally, the temporary nature of servitude, rooted in the concept of the Jubilee, highlights the theme of **Restoration and Freedom**, where God's ultimate design is for His people to live in liberty and equity within the covenant community.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Hired servant (Hebrew, _sâkîyr'_):** This term (H7916) refers to a man at wages, a laborer hired for a specific period, typically a day or a year. By stipulating that the Israelite sold into service to a sojourner must be treated "as a yearly hired servant" (with "yearly" deriving from H8141, _shâneh_), the law explicitly denies the master any claim of permanent ownership. This status underscores the servant's inherent dignity, contractual arrangement, and eventual freedom, distinguishing them sharply from chattel property.
* **Rigour (Hebrew, _perek'_):** This powerful word (H6531) denotes fracture, severity, cruelty, or oppressive rule. Its use here is highly significant, serving as a direct echo of Israel's past suffering under the cruel and oppressive labor imposed by the Egyptians, as described in [Exodus 1:13-14](/exodus/1-13-14 "Exodus 1:13-14 - Egyptian Oppression of Israel"). The prohibition against ruling with "rigour" forbids any form of abusive, degrading, or excessively burdensome treatment, reflecting God's command to never inflict such suffering upon a fellow Israelite, even one in servitude.
* **Sight (Hebrew, _ʻayin'_):** This word (H5869), often translated as "eye," here functions in the phrase "in thy sight" (_ləʿêneyḵā_). It emphasizes accountability. It can refer to the master's own awareness ("you yourself shall not rule with rigour"), highlighting personal responsibility. More broadly, it implies public visibility and community oversight ("in the sight of the community"), suggesting that such abuses should not occur openly or be tolerated by Israelite society. Ultimately, it also carries the theological weight of being "in God's sight," reminding both master and servant that God Himself is the ultimate witness and judge, ensuring that His standards of justice are upheld.

#### Verse Breakdown
* **"And as a yearly hired servant shall he be with him":** This clause establishes the legal and social status of the Israelite who has sold himself into service to a non-Israelite. Despite their temporary servitude, they are not to be considered property or chattel. Their status is akin to a temporary employee with a fixed term, not a slave to be owned indefinitely. This provision safeguards their dignity and reminds both parties of the temporary nature of the arrangement and the servant's eventual freedom at the Jubilee or upon redemption.
* **"and the other shall not rule with rigour over him":** This is a direct and emphatic prohibition against any form of harsh, cruel, or oppressive treatment. It forbids the master from exploiting the servant's vulnerability, inflicting physical or emotional abuse, or imposing excessively burdensome labor beyond what is fair for a hired servant. This command reflects God's character as a deliverer from oppression and His desire for justice and compassion to permeate His people's society.
* **"in thy sight":** This final phrase underscores the principle of accountability. It means that such oppressive treatment should not occur openly or be tolerated within the community. It implies that the Israelite community, and ultimately God Himself, is watching. This public or divine oversight serves as a deterrent against abuse and reinforces the moral imperative for humane treatment, ensuring that the spirit of God's law, which values human dignity and freedom, is upheld.

#### Literary Devices
Leviticus 25:53 employs several literary devices to convey its profound message. It functions primarily as a **Legal Precept**, a direct and unambiguous command from God, establishing a binding law for the Israelite community. There is a strong element of **Contrast** implicit in the verse: the status of a "yearly hired servant" is sharply contrasted with that of a permanent bondservant or chattel slave, a distinction that sets Israelite law apart from the more brutal practices common in the surrounding ancient Near Eastern cultures. The precise use of the word "rigour" (Hebrew: _perek_) creates a powerful **Echo** or **Allusion** to Israel's oppressive experience in Egypt, reminding the Israelites of their own history of suffering under harsh rule and underscoring the divine imperative to not inflict similar cruelty upon others. Finally, the phrase "in thy sight" can be seen as a form of **Anthropomorphism** when referring to God's omnipresent gaze, or more broadly, an emphasis on **Public Accountability**, highlighting the communal responsibility to uphold justice and prevent hidden abuses.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 25:53 profoundly reveals God's character as a God of justice, compassion, and liberation. It underscores the sanctity of human dignity, asserting that no Israelite, having been redeemed by God from Egyptian bondage, could ever be reduced to mere property. This divine ownership, explicitly stated in [Leviticus 25:42](/leviticus/25-42 "Leviticus 25:42 - God's Ownership of Israel"), forms the theological bedrock for the temporary nature of servitude and the prohibition of "rigour." The verse also highlights the principle of "remembering where you came from" – Israel, having suffered oppression, was commanded to be different, to extend mercy and fairness even to those in subordinate positions. This law anticipates the broader biblical ethic of caring for the vulnerable, ensuring fair labor practices, and resisting all forms of exploitation, rooting these social ethics in God's redemptive work and His covenant with His people.

* [Deuteronomy 24:14-15](/deuteronomy/24-14-15 "Deuteronomy 24:14-15 - Justice for the Hired Servant")
* [Exodus 1:13-14](/exodus/1-13-14 "Exodus 1:13-14 - Egyptian Oppression of Israel")
* [Colossians 4:1](/colossians/4-1 "Colossians 4:1 - Masters and Servants")

### REFLECTION AND APPLICATION
Leviticus 25:53 offers timeless principles that transcend its ancient context, speaking powerfully to contemporary issues of justice, labor, and human dignity. It challenges us to reflect on how we treat those in positions of vulnerability or dependence, whether in the workplace, within our families, or in broader societal structures. The command against "ruling with rigour" calls us to examine our own hearts for any tendencies towards exploitation, unfairness, or harshness in power dynamics. It compels us to advocate for ethical labor practices, fair wages, and respectful treatment for all, recognizing that every individual bears the image of God and possesses inherent worth. Ultimately, this verse serves as a powerful reminder that our faith should translate into compassionate action, ensuring that our interactions with others reflect the liberating and just character of God, who delivered us from our own forms of bondage and calls us to be agents of His justice in the world.

#### Questions for Reflection
* **How does God's concern for the "yearly hired servant" challenge our modern views on labor, economic justice, and the treatment of employees or those in subordinate positions?**
* **In what ways might we, even unintentionally, "rule with rigour" over others in our spheres of influence (e.g., family, workplace, church), and how can we cultivate a spirit of compassion and respect?**
* **How does remembering our own redemption in Christ inform our treatment of those who are vulnerable or dependent on us, moving us towards liberation and dignity for all?**

### FAQ
**What is the significance of "in thy sight" in this verse?**

Answer: The phrase "in thy sight" (or "in your sight") carries significant weight. Primarily, it implies public accountability and community oversight. It means that any harsh or oppressive treatment of the Israelite servant should not occur openly, nor should it be tolerated by the Israelite community. The community was expected to uphold God's standards of justice. The phrase also suggests that the master themselves should be mindful of their actions, acting with integrity. Ultimately, it can be understood as "in God's sight," reminding both master and servant that God is the ultimate witness and judge, ensuring that His divine laws and concern for human dignity are observed.

**How does this law compare to other ancient Near Eastern laws regarding servitude?**

Answer: Israelite law, as exemplified in [Leviticus 25](/leviticus/25 "Leviticus 25 - The Sabbatical and Jubilee Years"), stands out as remarkably humane and progressive compared to many ancient Near Eastern legal codes. While servitude was common across the region, Israelite law placed strict limitations on its duration and severity for fellow Israelites. Unlike many surrounding cultures that permitted permanent chattel slavery, Israelite law ensured that any servitude of an Israelite was temporary, either until the next Jubilee (which occurred every 50 years, resetting all land and freeing all Israelite servants) or until the individual could be redeemed by a kinsman or by their own means. Furthermore, the explicit prohibition against "ruling with rigour" and the emphasis on treating the servant as a "hired servant" rather than property provided protections and dignity rarely seen elsewhere, reflecting God's unique covenant with His people and their history of liberation from Egyptian bondage.

**Could an Israelite be sold into permanent slavery?**

Answer: No, a fellow Israelite could not be sold into permanent, chattel slavery according to the Law of Moses. The laws in [Leviticus 25](/leviticus/25 "Leviticus 25 - The Sabbatical and Jubilee Years"), including this verse, are designed to prevent such a scenario. Any servitude was temporary, either until the next Jubilee (which occurred every 50 years, resetting all land and freeing all Israelite servants) or until the individual could be redeemed by a kinsman or by their own means. This principle is rooted in [Leviticus 25:42](/leviticus/25-42 "Leviticus 25:42 - God's Ownership of Israel"), which states, "For they are my servants, which I brought forth out of the land of Egypt: they shall not be sold as bondmen." This divine declaration underscored that all Israelites belonged to God and could not be permanently owned by another human.

### CHRIST-CENTERED FULFILLMENT
Leviticus 25:53, with its emphasis on liberation from oppressive rule and the restoration of dignity, finds its ultimate and glorious fulfillment in Jesus Christ. The "rigour" from which the Israelite servant was to be protected foreshadows the far greater bondage of sin and death from which humanity needs deliverance. Christ is the ultimate Redeemer, the one who pays the price not with silver or gold, but with His precious blood, to set us free from the oppressive rule of sin and Satan (as powerfully articulated in [1 Peter 1:18-19](/1_peter/1-18-19 "1 Peter 1:18-19 - Redeemed by Christ's Precious Blood")). He proclaims the true "Year of the Lord's favor," a spiritual Jubilee that brings release to the captives and freedom to the oppressed (as prophesied in [Isaiah 61:1-2](/isaiah/61-1-2 "Isaiah 61:1-2 - The Spirit of the Lord is Upon Me") and definitively fulfilled by Jesus in [Luke 4:18-19](/luke/4-18-19 "Luke 4:18-19 - Jesus Proclaims the Year of the Lord's Favor")). In Christ, the distinctions of master and servant, free and enslaved, are transcended, for all are one in Him, children of God (as declared in [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - Unity in Christ")). He did not come to be served, but to serve, and to give His life as a ransom for many (as stated in [Matthew 20:28](/matthew/20-28 "Matthew 20:28 - Jesus Came to Serve")), embodying the perfect Master who elevates and dignifies those He serves. Through His finished work, we are no longer slaves to sin but have become willing servants of righteousness, experiencing a freedom far more profound and eternal than any earthly Jubilee could offer (as promised in [John 8:36](/john/8-36 "John 8:36 - Freedom in Christ") and explained in [Romans 6:17-18](/romans/6-17-18 "Romans 6:17-18 - Slaves to Righteousness")).

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

Leviticus 25:43

Thou shalt not rule over him with rigour; but shalt fear thy God.

Leviticus 25:46

And ye shall take them as an inheritance for your children after you, to inherit [them for] a possession; they shall be your bondmen for ever: but over your brethren the children of Israel, ye shall not rule one over another with rigour.