Verse 42<\/span>. For they are my servants<\/B><\/I>] As God redeemed every Israelite out of Egyptian bondage, they were therefore to consider themselves as his property, and that consequently they should not alienate themselves from him. It was in being his servants<\/I>, and devoted to his work, that both their religious and political service consisted. And although their political<\/I> liberty might be lost, they knew that their spiritual liberty never could be forfeited except by an utter alienation from God. God therefore claims the same right to their persons which he does to their lands; See Clarke on Le 25:23<\/span>.<\/P> <\/p>\n They are my servants; <\/B>they, no less than you, are members of my church and people; such as I have chosen out of all the world to serve me here, and to enjoy me hereafter, and therefore are not to be oppressed or abused, neither are you absolute lords over them, to deal with them as you please. <\/P><\/p>\n For they [are] my servants, which I brought forth out of the land of Egypt<\/strong>,…. The Lord redeemed them out of Egypt, made a purchase of them, and had a prior right unto them, and being his servants first, they cannot be the servants of others; his right unto them as such antecedes and prevents any other claim upon them:<\/p>\n they shall not be sold as bondmen<\/strong>; or, “with”, or, “according to the sale of a bondman” u; in the manner they are sold, or according to the laws of selling of servants; not in such a public manner as they are sold in markets, nor for such purposes to be used as slaves in a rigorous manner, nor so as to be retained for ever in servitude; not to be sold by proclamation, as Jarchi observes, saying, here is a servant to be sold; nor shall they set him upon the stone of sale; for it seems in public places in markets, where slaves were sold, there was a stone on which they were placed, which showed that they were to be sold; but now an Israelite was not to be sold in such a manner, so Maimonides w says, but privately, in an honourable way.<\/p>\n u “venditione servi”, Drusius. w Hilchot Abadim, c. 1. sect. 5.<\/p>\n 42. For they are my servants. God here declares that His own right is invaded when those, whom He claims as His property, are taken into subjection by another; for He says that He acquired the people as His own when He redeemed them from Egypt. Whence He infers that His right is violated if any should usurp perpetual dominion over a Hebrew. If any object that this is of equal force, when they only serve for a time, I reply, that though God might have justly asserted His sole ownership, yet He was satisfied with this symbol of it; and therefore that He suffered by indulgence that they should be enslaved for a fixed period, provided some trace of His deliverance of them should remain. In a word, He simply chose to apply this preventative lest slavery should altogether extinguish the recollection of His grace, although He allowed it to be thus smothered as it were. Lest, therefore, cruel masters should trust that their tyranny would be exercised with impunity, Moses reminds them that they had to do with God, who will at length appear as its avenger. Although the political laws of Moses are not now in operation, still the analogy is to be preserved, lest the condition of those who have been redeemed by Christ’s blood should be worse amongst us, than that of old of tits ancient people. To whom Paul’s exhortation refers: <\/p>\n “<\/p>\n Ye masters, forbear threatening your slaves, knowing that both your and their Master is in heaven.” (152) (Eph 6:9<\/span>.) <\/p>\n (152) See Margin of A. V. <\/p>\n (42) For they are my servants.<\/strong>This is a clue to the whole system of Hebrew servitude. These poverty-stricken men, who are driven to sell themselves to their fellow-Israelites, God claims as His servants. God is their Lord as well as their masters Lord. He delivered them both alike from bondage to serve Him. There is, therefore, no difference between bond and free.<\/p>\n They shall not be sold as bondmen<\/strong>That is, as personal property or chattels. The authorities during the second Temple, however, interpreted this clause to mean that an Israelite is not to be sold by proclamation or in public places, but privately, and in an honourable manner, with all possible consideration for his feelings.<\/p>\n 42<\/strong>. <\/strong> For they are my servants <\/strong> Their first allegiance is to me. I have the prior claim to their service, which is inconsistent with chattelism. <\/p>\n They shall not be sold as bondmen <\/strong> Literally, “they shall not sell themselves the selling of a servant,” that is, as a servant is sold.<\/p>\n Lev 25:42-43<\/span><\/em><\/strong>, &c. <\/strong>For they are my servants, <\/em><\/strong>&c.<\/strong> A great distinction is made between native Israelites and strangers in the case of servitude; and the reason urged is, that the meanest Israelite, as well as the richest, was redeemed from Egyptian bondage, and had this honour, to be the peculiar servant and worshipper of the true God: the dignity therefore of his character, and his relation to God the common master, entitled him to good usage from his brethren, and was to secure him from oppressive slavery and rigour, like that which the Egyptians exercised over the Israelites. Exo 1:13-14<\/span>. In consequence of this their external privilege, the Jews always valued themselves as a free people, according to a distinction which their rabbis make between internal and external liberty; averring that the latter may be lost, but the former never can: but, alas! how little did those rabbis know of the fall of man! And is not every one a slave internally, <\/em>who is in subjection to irregular passions and appetites? But it must be granted, that human laws or external coercion cannot restrain the movements of the mind. May we not just hint, that if the appropriation of the Israelites to one common master and deliverer was a sufficient reason why they should never make slaves of each other, certainly that relation, in which all men now stand to the great Lord and Redeemer of the world, is a sufficient reason universally to abolish the unchristian practice of slavery at present? <\/p>\n Leviticus<\/p>\n GOD’S SLAVES<\/p>\n Lev 25:42 <\/strong> .<\/p>\n 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 he was not to be treated as a slave, but as a ‘hired servant,’ and at the jubilee was to be set free. There were also other regulations of various kinds in other circumstances on which we do not need to dwell. The slaves of alien blood were owned and used, but under great mitigations and restrictions.<\/p>\n Of course we have here an instance of the incompleteness of the Mosaic law,-or rather we may more truly say of its completeness, regard being had to the state of the world at the time. All social change hangs together. Institutions cannot be altered at a blow, without altering the stage of civilisation, of which they are the expression. ‘Raw haste’ is ‘half-sister to delay.’ What is good and necessary for one era is out of place in another. So God works slowly, and lets bad things die out, by changing the atmosphere in which they flourish.<\/p>\n All servitude to men was an infraction of God’s rights over Israel. God was the Israelites’ ‘Master’; they were His ‘slaves.’ He was so, because He had ‘broken the bands of their yoke, and set them free.’ There is, then, here-<\/p>\n I. The ground of God’s rights. ‘ <\/strong> I brought you forth.’<\/p>\n II. Our servitude because of our redemption. ‘ <\/strong> Ye are My servants.’<\/p>\n III. Our consequent freedom from all other masters. <\/strong> ‘Ye shall not be sold as bondmen.’<\/p>\n brought forth. Note the four occurrences of this expression in these two chapters: Lev 26:13, brought out to be free men (in relation to the Egyptians); Lev 25:42 (in relation to fellow-Israelites); Lev 25:38, to be inheritors; and Lev 25:55, to be Jehovah’s servants. <\/p>\n as bondmen. Hebrew “with the sale of a bondman”: i.e. as “bondmen [are sold]”. <\/p>\n my servants: Lev 25:55, Rom 6:22, 1Co 7:21-23 <\/p>\n as bondmen: Heb. with the sale of a bondman <\/p>\n Reciprocal: Lev 26:13 – I am Deu 15:13 – General Deu 20:11 – tributaries Isa 41:8 – thou Joh 8:33 – We be 1Co 7:23 – are<\/p>\n 25:42 For they [are] my servants, which I brought forth out of the land of Egypt: they shall not {s} be sold as bondmen.<\/p>\n (s) To perpetual servitude.<\/p>\n For they [are] my servants, which I brought forth out of the land of Egypt: they shall not be sold as bondmen. Verse 42. For they are my servants] As God redeemed every Israelite out of Egyptian bondage, they were therefore to consider themselves as his property, and that consequently they should not alienate themselves … Continue reading “Exegetical and Hermeneutical Commentary of Leviticus 25:42”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-3520","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3520","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=3520"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3520\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=3520"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=3520"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=3520"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Expositions Of Holy Scripture by Alexander MacLaren<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"