Leviticus 25:47
If a foreigner residing among you prospers, but your countryman dwelling near him becomes destitute and sells himself to the foreigner or to a member of his clan,
If a foreigner or temporary resident among you
The Hebrew term for "foreigner" is "ger," which refers to a non-Israelite living among the Israelites. This highlights the inclusivity of the Mosaic Law, acknowledging the presence of non-Israelites within the community. The "temporary resident" or "sojourner" is someone who resides temporarily, emphasizing the transient nature of life and the need for compassion and justice towards all, regardless of their status. Historically, this reflects the diverse social fabric of ancient Israel, where foreigners could integrate into society, yet were still distinct from the covenant community.

becomes rich
The Hebrew word for "rich" is "ashar," indicating an increase in wealth or possessions. This phrase suggests a reversal of fortunes, where a non-Israelite prospers in the land of Israel. It serves as a reminder of God's sovereignty over wealth and the unpredictable nature of economic status. Theologically, it underscores the biblical principle that wealth is not inherently evil but must be stewarded responsibly, with an awareness of God's ultimate provision.

and your brother dwelling near him becomes poor
The term "brother" here refers to a fellow Israelite, emphasizing the familial bond and covenantal relationship among the people of God. The Hebrew word for "poor" is "mukh," which conveys a sense of being impoverished or weakened. This juxtaposition of wealth and poverty within close proximity serves as a poignant reminder of the social and economic disparities that can exist even within a covenant community. It calls for empathy and action to support those in need, reflecting God's heart for justice and mercy.

and sells himself to the foreigner
The act of selling oneself into servitude was a common practice in the ancient Near East as a means of survival during economic hardship. This phrase highlights the desperation and vulnerability of the impoverished Israelite. Theologically, it points to the need for redemption and deliverance, themes central to the biblical narrative. It also foreshadows the ultimate redemption found in Christ, who frees humanity from spiritual bondage.

or to a member of the foreigner’s clan
The mention of the "foreigner’s clan" indicates the extended family or household of the non-Israelite. This phrase underscores the interconnectedness of social and familial structures in ancient times. It also serves as a reminder of the potential for cultural and religious influence from outside the covenant community. Theologically, it calls for discernment and faithfulness to God's commands while living in a diverse and pluralistic society.

Persons / Places / Events
1. Foreigner or Temporary Resident
This refers to non-Israelites living among the Israelites. In the Hebrew text, the word used is "ger," which means a sojourner or a resident alien.

2. Brother
This term refers to a fellow Israelite, emphasizing the familial and covenantal relationship among the people of Israel.

3. Prospering Foreigner
The foreigner who gains wealth while living among the Israelites, highlighting the economic dynamics within the community.

4. Poor Israelite
An Israelite who has fallen into poverty and is forced to sell himself into servitude to survive.

5. Selling into Servitude
This event describes the economic desperation that leads an Israelite to become a servant to a foreigner, which is a significant social and religious concern in the context of Israelite law.
Teaching Points
Economic Justice and Compassion
The passage highlights the importance of economic justice and the need for compassion towards those who fall into poverty. It challenges believers to consider how they can support those in financial distress within their communities.

The Role of Community
The text underscores the role of the community in caring for its members, especially those who are vulnerable. Believers are encouraged to foster a supportive and inclusive community that reflects God's love and justice.

Spiritual Freedom and Redemption
While the passage deals with physical servitude, it points to the broader biblical theme of spiritual freedom and redemption. Believers are reminded of their spiritual liberation through Christ and are called to live in a way that reflects this freedom.

Cultural Sensitivity and Inclusion
The presence of foreigners in the Israelite community invites reflection on cultural sensitivity and inclusion. Christians are encouraged to embrace diversity and extend hospitality to all, recognizing the image of God in every person.
Bible Study Questions
1. How does the concept of servitude in Leviticus 25:47 relate to the broader biblical theme of freedom and redemption?

2. In what ways can we, as a church community, support those who are economically disadvantaged, reflecting the principles found in this passage?

3. How does the inclusion of foreigners in the Israelite community challenge us to think about cultural diversity and inclusion in our own communities?

4. What are some practical steps we can take to ensure that our community reflects the biblical values of justice and compassion?

5. How can the teachings in Leviticus 25:47 inspire us to live out our spiritual freedom in Christ in our daily lives?
Connections to Other Scriptures
Exodus 21:2-6
Discusses the laws regarding Hebrew servants, providing context for servitude and the rights of servants within Israel.

Deuteronomy 15:12-15
Offers additional laws on the release of Hebrew servants, emphasizing the importance of freedom and restoration.

Galatians 3:28
Highlights the spiritual equality of all believers, transcending ethnic and social boundaries, which can be contrasted with the social dynamics in Leviticus.
A Sabbath of Rest unto the LandW. H. Jellie.Leviticus 25:2-55
Deliverance from SinHoward James.Leviticus 25:2-55
Freedom Through ChristT. De Witt Talmage.Leviticus 25:2-55
Jubilee GladnessJ. Cairns.Leviticus 25:2-55
Land Laws Among Other NationsM. M. Kalisch, Ph. D.Leviticus 25:2-55
Land TenureT. T. Munger.Leviticus 25:2-55
Laws of Trade-WagesHom. ReviewLeviticus 25:2-55
Lessons from the Sabbatical YearF. W. Brown.Leviticus 25:2-55
Liberty Through ChristRichard Newton, D. D.Leviticus 25:2-55
Man Need not Despair of -ProvidenceBp. Babington.Leviticus 25:2-55
Practical Reliance Upon GodIndian Witness.Leviticus 25:2-55
Released from DebtChristian AgeLeviticus 25:2-55
Results of Jubilee YearT. Guthrie, D. D.Leviticus 25:2-55
Sojourners with GodHomilistLeviticus 25:2-55
The Hebrew System of Land TenureR. Reid.Leviticus 25:2-55
The Joyful SoundC. S. Robinson, D. D.Leviticus 25:2-55
The JubileeHomilistLeviticus 25:2-55
The JubileeHomilistLeviticus 25:2-55
The Jubilee a Type of the GospelWm. Sleigh.Leviticus 25:2-55
The Jubilee Year: its Fourfold SignificanceW. H. Jellie.Leviticus 25:2-55
The Oppressor Rebuked and the Oppression RemovedC. F. S. Money, M. A.Leviticus 25:2-55
The Purpose of the Sabbatical YearM. M. Kalisch, Ph. D.Leviticus 25:2-55
The Resemblance Between the Year of Jubilee and the GospelT. B. Baker.Leviticus 25:2-55
The Sabbath of the FieldsH. Macmillan, D. D.Leviticus 25:2-55
The Sabbatic Year and JubileeJ. A. Seiss, D. D.Leviticus 25:2-55
The Sinner's Chains are Self ForgedPreacher's Lantern.Leviticus 25:2-55
The Year of JubileeA. G. Brown.Leviticus 25:2-55
The Year of JubileeA. H. Currier.Leviticus 25:2-55
The Year of JubileeWalter Roberts, M. A.Leviticus 25:2-55
The Year of JubileeD. C. Hughes, M. A.Leviticus 25:2-55
The Year of JubileeT. Binney.Leviticus 25:2-55
The Year SabbathDr. Ide.Leviticus 25:2-55
What Shall We Eat the Seventh Year?A. G. Brown.Leviticus 25:2-55
The JubileeR.M. Edgar Leviticus 25:8-55
Year of JubileeW. Clarkson Leviticus 25:8-55
Year of Jubilee: Ii. the World's RedemptionW. Clarkson Leviticus 25:8-55
Year of Jubilee: Iii. the Blessed KingdomW. Clarkson Leviticus 25:8-55
Justice and MercyJ.A. Macdonald Leviticus 25:35-55
The Law of Personal ServitudeR.A. Redford Leviticus 25:35-55
SlaveryLeviticus 25:39-55
People
Israelites, Levites, Moses
Places
Canaan, Egypt, Mount Sinai
Topics
Alien, Alien's, Becomes, Beside, Brother, Clan, Countrymen, Foreigner, Grown, Member, Poor, Resident, Rich, Sells, Sojourner, Stranger, Temporary
Dictionary of Bible Themes
Leviticus 25:39-55

     5378   law, OT
     7447   slavery, in OT
     8343   servanthood, in society

Leviticus 25:47-48

     7530   foreigners

Leviticus 25:47-49

     5671   clan
     5673   cousins

Leviticus 25:47-55

     5504   rights
     6714   ransom
     6721   redemption, in life
     7388   kinsman-redeemer

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 Scripture

God'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 25:47 NIV
Leviticus 25:47 NLT
Leviticus 25:47 ESV
Leviticus 25:47 NASB
Leviticus 25:47 KJV

Leviticus 25:47 Commentaries

Bible Hub
Leviticus 25:46
Top of Page
Top of Page