You may leave them to your sons after you to inherit as property; you can make them slaves for life. But as for your brothers, the Israelites, no man may rule harshly over his brother. You may leave them to your sons after you to inherit as property;This phrase addresses the practice of passing down servants or slaves as inheritance, a common practice in ancient Near Eastern cultures. The concept of inheritance was crucial in maintaining family wealth and continuity. In the context of Leviticus, this regulation applied to non-Israelite slaves, distinguishing them from Hebrew servants who were to be released in the Year of Jubilee ( Leviticus 25:10). This reflects the broader biblical theme of God's covenant people being set apart and treated differently from those outside the covenant community. you can make them slaves for life.
This part of the verse highlights the distinction between foreign slaves and Hebrew servants. While Hebrew servants were to be released after six years or during the Jubilee, foreign slaves could be held permanently. This reflects the socio-economic realities of the time, where slavery was a widespread institution. The Bible's regulations aimed to mitigate the harshness of slavery, ensuring humane treatment. This also foreshadows the New Testament's spiritual liberation through Christ, where all believers, regardless of background, are freed from the bondage of sin (Galatians 3:28). But as for your brothers, the Israelites,
Here, the text emphasizes the familial and covenantal relationship among the Israelites. The term "brothers" underscores the unity and equality expected within the covenant community. This principle is rooted in the idea that all Israelites are descendants of Abraham and part of God's chosen people. This familial bond is a precursor to the New Testament teaching of the church as a family of believers (Ephesians 2:19). no man may rule harshly over his brother.
This command prohibits oppressive leadership among the Israelites, promoting justice and compassion. The Hebrew word for "harshly" implies severity and cruelty, which God forbids among His people. This reflects God's character as just and merciful and His desire for His people to emulate these attributes. The principle of fair and kind treatment is echoed in the teachings of Jesus, who calls His followers to love one another (John 13:34) and to lead with servanthood rather than domination (Mark 10:42-45). Persons / Places / Events 1. MosesThe author of Leviticus, who received the laws from God on Mount Sinai. 2. IsraelitesThe descendants of Jacob, also known as the children of Israel, who are the primary audience of the Levitical laws. 3. CanaanThe land promised to the Israelites, where these laws were to be practiced. 4. ForeignersNon-Israelites living among the Israelites, who could be bought as slaves. 5. Jubilee YearA significant event in Israelite society occurring every 50 years, emphasizing freedom and restoration. Teaching Points Understanding Cultural ContextRecognize the historical and cultural context of ancient Israel, where slavery was a common practice. The laws provided a framework for humane treatment within that context. Distinction Between Israelites and ForeignersThe Israelites were to treat their fellow countrymen differently from foreigners, reflecting a covenant community's unique identity. Principles of Justice and MercyEven within the institution of slavery, the Israelites were called to exercise justice and mercy, avoiding ruthless rule. The Role of the JubileeThe Jubilee year served as a reminder of God's ultimate ownership and the temporary nature of human institutions, pointing to a future hope of freedom and restoration. New Testament FulfillmentIn Christ, the distinctions of slave and free are transcended, calling believers to a higher standard of love and equality. Bible Study Questions 1. How does understanding the cultural context of ancient Israel help us interpret Leviticus 25:46? 2. In what ways does the treatment of foreigners in Leviticus 25:46 reflect the broader theme of justice in the Old Testament? 3. How does the concept of the Jubilee year challenge our modern understanding of ownership and property? 4. How can the principles found in Leviticus 25:46 be applied to modern issues of justice and equality? 5. How do New Testament teachings on equality in Christ (e.g., Galatians 3) inform our understanding of Old Testament laws on slavery? Connections to Other Scriptures Exodus 21Discusses laws regarding Hebrew servants, highlighting the difference in treatment between Hebrew and foreign slaves. Deuteronomy 15Expands on the treatment of Hebrew servants, emphasizing release and fair treatment. Galatians 3Paul speaks about equality in Christ, which contrasts with the Old Testament laws on slavery. Philemon A New Testament letter that addresses the relationship between a slave and his master, urging Christian love and equality. 1 Corinthians 7Paul advises believers on their status, including slavery, and how it relates to their calling in Christ. | A Sabbath of Rest unto the Land | W. H. Jellie. | Leviticus 25:2-55 | | Deliverance from Sin | Howard James. | Leviticus 25:2-55 | | Freedom Through Christ | T. De Witt Talmage. | Leviticus 25:2-55 | | Jubilee Gladness | J. Cairns. | Leviticus 25:2-55 | | Land Laws Among Other Nations | M. M. Kalisch, Ph. D. | Leviticus 25:2-55 | | Land Tenure | T. T. Munger. | Leviticus 25:2-55 | | Laws of Trade-Wages | Hom. Review | Leviticus 25:2-55 | | Lessons from the Sabbatical Year | F. W. Brown. | Leviticus 25:2-55 | | Liberty Through Christ | Richard Newton, D. D. | Leviticus 25:2-55 | | Man Need not Despair of -Providence | Bp. Babington. | Leviticus 25:2-55 | | Practical Reliance Upon God | Indian Witness. | Leviticus 25:2-55 | | Released from Debt | Christian Age | Leviticus 25:2-55 | | Results of Jubilee Year | T. Guthrie, D. D. | Leviticus 25:2-55 | | Sojourners with God | Homilist | Leviticus 25:2-55 | | The Hebrew System of Land Tenure | R. Reid. | Leviticus 25:2-55 | | The Joyful Sound | C. S. Robinson, D. D. | Leviticus 25:2-55 | | The Jubilee | Homilist | Leviticus 25:2-55 | | The Jubilee | Homilist | Leviticus 25:2-55 | | The Jubilee a Type of the Gospel | Wm. Sleigh. | Leviticus 25:2-55 | | The Jubilee Year: its Fourfold Significance | W. H. Jellie. | Leviticus 25:2-55 | | The Oppressor Rebuked and the Oppression Removed | C. F. S. Money, M. A. | Leviticus 25:2-55 | | The Purpose of the Sabbatical Year | M. M. Kalisch, Ph. D. | Leviticus 25:2-55 | | The Resemblance Between the Year of Jubilee and the Gospel | T. B. Baker. | Leviticus 25:2-55 | | The Sabbath of the Fields | H. Macmillan, D. D. | Leviticus 25:2-55 | | The Sabbatic Year and Jubilee | J. A. Seiss, D. D. | Leviticus 25:2-55 | | The Sinner's Chains are Self Forged | Preacher's Lantern. | Leviticus 25:2-55 | | The Year of Jubilee | A. G. Brown. | Leviticus 25:2-55 | | The Year of Jubilee | A. H. Currier. | Leviticus 25:2-55 | | The Year of Jubilee | Walter Roberts, M. A. | Leviticus 25:2-55 | | The Year of Jubilee | D. C. Hughes, M. A. | Leviticus 25:2-55 | | The Year of Jubilee | T. Binney. | Leviticus 25:2-55 | | The Year Sabbath | Dr. Ide. | Leviticus 25:2-55 | | What Shall We Eat the Seventh Year? | A. G. Brown. | Leviticus 25:2-55 | | The Jubilee | R.M. Edgar | Leviticus 25:8-55 | | Year of Jubilee | W. Clarkson | Leviticus 25:8-55 | | Year of Jubilee: Ii. the World's Redemption | W. Clarkson | Leviticus 25:8-55 | | Year of Jubilee: Iii. the Blessed Kingdom | W. Clarkson | Leviticus 25:8-55 | | Justice and Mercy | J.A. Macdonald | Leviticus 25:35-55 | | The Law of Personal Servitude | R.A. Redford | Leviticus 25:35-55 | | Slavery | | Leviticus 25:39-55 |
People Israelites, Levites, MosesPlaces Canaan, Egypt, Mount SinaiTopics Age, Bequeath, Bondmen, Bond-men, Brethren, Brothers, Children's, Countrymen, Fellow, Forever, Harshness, Heritage, Hold, Inherit, Inheritance, Israelites, Lay, Leave, Masters, Occupy, Permanent, Possession, Property, Receive, Respect, Rigor, Rigour, Rule, Ruthlessly, Servants, Service, Severity, Slaves, SonsDictionary of Bible Themes Leviticus 25:46 5825 cruelty, God's attitude Leviticus 25:39-55 5378 law, OT
7447 slavery, in OT
8343 servanthood, in society Library Sojourners with God
'The land shall not be sold for ever: for the land is Mine; for ye are strangers and sojourners with Me.' --LEV. xxv. 23. The singular institution of the Jubilee year had more than one purpose. As a social and economical arrangement it tended to prevent the extremes of wealth and poverty. Every fiftieth year the land was to revert to its original owners, the lineal descendants of those who had 'come in with the conqueror,' Joshua. Debts were to be remitted, slaves emancipated, and so the mountains …
Alexander Maclaren—Expositions of Holy ScriptureGod's Slaves
'For they are My servants, which I brought forth out of the land of Egypt; they shall not be sold as bondmen.' --LEV. xxv. 42. This is the basis of the Mosaic legislation as to slavery. It did not suppress but regulated that accursed system. Certainly Hebrew slavery was a very different thing from that of other nations. In the first place, no Jew was to be a slave. To that broad principle there were exceptions, such as the case of the man who voluntarily gave himself up to his creditor. But even …
Alexander Maclaren—Expositions of Holy Scripture The Kinsman Redeemer
'After that he is sold he may be redeemed again; one of his brethren may redeem him.'--LEV. xxv. 48. There are several of the institutions and precepts of the Mosaic legislation which, though not prophetic, nor typical, have yet remarkable correspondences with lofty Christian truth. They may be used as symbols, if only we remember that we are diverting them from their original purpose. How singularly these words lend themselves to the statement of the very central truths of Christianity--a slavery …
Alexander Maclaren—Expositions of Holy Scripture Boniface viii Ad 1294-1303.
PART I In Celestine's place was chosen Benedict Gaetani, who, although even older than the worn-out and doting late pope, was still full of strength, both in body and in mind. Benedict (who took the name of Boniface VIII) is said to have been very learned, especially in matters at law; but his pride and ambition led him into attempts which ended in his own ruin, and did serious harm to the papacy. In the year 1300 Boniface set on foot what was called the Jubilee. You will remember the Jubilee which …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation The Kinsman-Redeemer
'Their Redeemer is strong; the Lord of Hosts is His name: He shall thoroughly plead their cause.'--JER. l. 34. Among the remarkable provisions of the Mosaic law there were some very peculiar ones affecting the next-of-kin. The nearest living blood relation to a man had certain obligations and offices to discharge, under certain contingencies, in respect of which he received a special name; which is sometimes translated in the Old Testament 'Redeemer,' and sometimes 'Avenger' of blood. What the etymological …
Alexander Maclaren—Expositions of Holy Scripture The Day of Atonement
Now, I shall invite your attention to the ceremonies of this solemn day, taking the different parts in detail. First, we shall consider the person who made the atonement; secondly, the sacrifice whereby the atonement was typically made; thirdly, the effects of the atonement; and fourthly, our behaviour on the recollection of the atonement, as well set forth by the conduct prescribed to the Israelites on that day. I. First, THE PERSON WHO WAS TO MAKE THE ATONEMENT. And at the outset, we remark that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856 Appeal to the Christian Women of the South
BY A.E. GRIMKE. "Then Mordecai commanded to answer Esther, Think not within thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place: but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this. And Esther bade them return Mordecai this answer:--and so will I go in unto the king, …
Angelina Emily Grimke—An Appeal to the Christian Women of the South Sin and Forgiveness Between Brethren.
(Autumn, a.d. 29.) ^A Matt. XVIII. 15-35. ^a 15 And if thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. [Having warned against giving offense, Jesus now shows how to act when offense is received. The fault is to be pointed out to the offender, but for the purpose of gaining him--not from a desire to humiliate him. The offended is to seek the offender, and the offender is likewise to seek the offended (Matt. xv. 23, 24), …
J. W. McGarvey—The Four-Fold Gospel Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply …
Alfred Edersheim—Sketches of Jewish Social Life "And the Redeemer Shall Come unto Zion, and unto them that Turn,"
Isaiah lix. 20.--"And the Redeemer shall come unto Zion, and unto them that turn," &c. Doctrines, as things, have their seasons and times. Every thing is beautiful in its season. So there is no word of truth, but it hath a season and time in which it is beautiful. And indeed that is a great part of wisdom, to bring forth everything in its season, to discern when and where, and to whom it is pertinent and edifying, to speak such and such truths. But there is one doctrine that is never out of season, …
Hugh Binning—The Works of the Rev. Hugh Binning The Eighth Commandment
Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes …
Thomas Watson—The Ten Commandments Baptism
Go ye, therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them,' &c. Matt 28: 19. I. The way whereby Christ communicates to us the benefits of redemptions, is, in the use of the sacraments. What are the sacraments in general? They are visible signs of invisible grace. Is not the word of God sufficient to salvation? What need then is there of sacraments? We must not be wise above what is written. It is God's will that his church …
Thomas Watson—The Ten Commandments Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive …
John Edgar McFadyen—Introduction to the Old Testament Links Leviticus 25:46 NIVLeviticus 25:46 NLTLeviticus 25:46 ESVLeviticus 25:46 NASBLeviticus 25:46 KJV
Leviticus 25:46 Commentaries
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