47 55. The case of Israelites who are slaves of resident foreigners<\/em> (H but with a large admixture of P)<\/p>\n Such a person might be redeemed, or, if he acquired the means, might redeem himself, the price of redemption to be calculated according to the number of years intervening before the Jubile, as in the case of the redemption of land ( Lev 25:27<\/em><\/span>). In any case the bondage was limited by the law of the Jubile.<\/p>\n A sojourner or stranger – <\/B>Rather, a foreigner who has settled among you. See Lev 16:29<\/span>, note; Exo 20:10<\/span>, note.<\/P> Lev 25:54<\/B><\/span><\/P> In these years – <\/B>More properly, by one of these means. The extreme period of servitude in this case was six years, as when the master was a Hebrew Exo 21:2<\/span>.<\/P> Looking at the law of the Jubilee from a simply practical point of view, its operation must have tended to remedy those evils which are always growing up in the ordinary conditions of human society. It prevented the permanent accumulation of land in the hands of a few, and periodically raised those whom fault or misfortune had sunk into poverty to a position of competency. It must also have tended to keep alive family feeling, and helped to preserve the family genealogies.<\/P> But in its more special character, as a law given by Yahweh to His special people, it was a standing lesson to those who would rightly regard it, on the terms upon which the enjoyment of the land of promise had been conferred upon them. All the land belonged to Yahweh as its supreme Lord, every Israelite as His vassal belonged to Him. The voice of the Jubilee horns, twice in every century, proclaimed the equitable and beneficent social order appointed for the people; they sounded that acceptable year of Yahweh which was to bring comfort to all that mourned, in which the slavery of sin was to be abolished, and the true liberty of Gods children was to be proclaimed Luk 2:25<\/span>; Isa 61:2<\/span>; Luk 4:19<\/span>; Act 3:21<\/span>; Rom 8:19-23<\/span>; 1Pe 1:3-4<\/span>.<\/P><\/p>\n The stock, <\/B>Heb. root<\/I>, i.e. one of the root or stock. So the word root<\/I> is elsewhere used for the branch or progeny growing from it, as Num 13:28<\/span>; 2Ch 22:10<\/span>. He seems to note one of a foreign race and country, transplanted into the land of Israel, and there having taken root amongst the people of God; yet even such a one, though he hath some privilege by it, yet he shall not have power to keep a Hebrew servant from the benefit of redemption. <\/P> <\/p>\n And if a sojourner or stranger wax rich by thee<\/strong>,…. An uncircumcised one, as the Targums, a proselyte of the gate, who by living among and trading with the Israelites, might grow rich and wealthy in money, at least so as to be able to purchase an Hebrew servant, though not his lands, which he might not buy:<\/p>\n and thy brother [that dwelleth] by him wax poor<\/strong>; comes into low circumstances, and is reduced to great poverty, even extreme poverty; for only in such a case might he sell himself to an Israelite, and much less to a stranger, if this was not the case. Jarchi suggests, as in the phrase, “by thee”, points at the cause or occasion of the sojourner or stranger becoming rich, his nearness unto, or cleaving to all Israelite; and so here the phrase, “by him”, directs to the cause or occasion of the Israelite’s becoming poor, his being near and cleaving to the sojourner or stranger: but they seem rather to be used, to show the reason of the poor Israelite falling into the hands of a rich sojourner; they being near neighbours to one another, and having a familiarity, the following bargain is struck between them:<\/p>\n and sell himself unto the stranger or sojourner thee<\/strong>; the uncircumcised sojourner, as the Targum of Jonathan:<\/p>\n or to the stock of a stranger’s family<\/strong>; or “root” a, one that sprung from a family, originally proselytes; which some understand of one, who though he be descended from such a family, was now rooted among the people of God, and incorporated into the commonwealth of Israel; and yet such an one could not detain an Hebrew servant longer than the year of jubilee: but the Jewish writers generally interpret it of an idolater b.<\/p>\n a “radici”, Vatablus, Piscator. b Targum Onk. Jon. Jarchi & Ben Melech, in loc. Kimchi in Sepher Shorash, rad. .<\/p>\n Verses 47-55:<\/strong><\/p>\n This law made provision for the case of an Israelite who sold himself as a slave to a non-Israelite living in the Land. He would not be set free on the seventh year, as would be the case if an Israelite were his master. However, in all other respects he was to be treated as if the servant of an Israelite.<\/p>\n The near kinsman might redeem him by payment of the value of his work to the Jubilee Year. Or, he might redeem himself if he could acquire the money. However, he must be set free in the Jubilee Year.<\/p>\n 47. And if a sojourner or a stranger. A caution is here introduced as to the Israelites who had enslaved themselves to strangers. But by strangers understand only those who inhabited the land of Canaan; for, if any one ]lad been carried away into other countries, God would have enacted this law as to their redemption in vain. A power, therefore, of redeeming the slave is granted to his relatives, or, if he had himself obtained sufficient to pay his price, the same permission is accorded to himself. The mode and the form of this are then expressed: that a calculation of the time which remained before the jubilee should be made, and the period which had already elapsed should be subtracted from the sum, viz., if he had been sold for fifty shekels he should only pay ten shekels in the fortieth year, because only a fifth part of the time remained. But if none of his family aided him, and the unhappy man’s hope of redemption was frustrated, He commands that he should be set free in the jubilee year, in which a general enfranchisement took place as regarded the children of Abraham. The object of the law was, that none of those whom God had adopted, should be alienated from their race, and thus should depart from the true worship of God Himself. The whole of this is comprehended in the last verse, where God declares that the children of Abraham were His property, inasmuch as He had led them forth from the land of Egypt, and, on the other hand, that He is their peculiar God. For, whilst it was just that they should enjoy His blessing, so also it behooved that they should be kept sound in His pure and undivided worship; whereas, if they had been the slaves of Gentiles, not only would the elect people have been diminished in numbers, but circumcision would have been corrupted and a door opened to impious perversions. Yet God so mitigates His law as to lay no unjust burden upon sojourners, since He concedes more to them, with respect to Hebrew slaves, than to the natives of the land; for if they had sold themselves to their brethren, they went forth free in the seventh year, whilst their slavery under sojourners was extended to the fiftieth year. This exception only was introduced that the stranger who had bought slaves should enfranchise them on the payment of their value. Since God had previously promised to His people a large and manifold abundance of all good things, the poverty here adverted to could only occur from the curse of God; (155) we see, therefore, that of His incomparable loving-kindness He stretches forth His hand to the transgressors of His law; and, whilst He chastises them with poverty, still looks upon them, unworthy as they are, and provides a remedy for the ills which their own guilt had brought upon them. <\/p>\n (155) Addition in Fr. , “Et d’un juste chastiment de leurs pechez;” and as a just chastisement of their sins. <\/p>\n (47) And if a sojourner or stranger wax rich by thee.<\/strong>Better, And if the hand of a stranger, and that a sojourner, attain riches by thee, <\/em>that is, a stranger who has become a sojourner, or who has taken up his abode among the Israelites, and become prosperous by trading. Such a one had only to submit to the seven commandments given to Noah, and hence had not joined the Jewish religion. For this reason the Chaldee Version translates it, And if the hand of an uncircumcised sojourner with thee wax strong.<\/p>\n And thy brother that dwelleth by him wax poor.<\/strong>Better, and thy brother by him wax poor, <\/em>that is, the Israelite who traded with him is unfortunate in business, and is reduced to poverty.<\/p>\n And sell himself unto the stranger or sojourner by thee.<\/strong>Better, and sells himself unto the stranger-sojourner by thee. <\/em>The two terms as before describe the same personthe stranger who has become a sojourner. Hence the Chaldee Version translates it, and sells himself to the uncircumcised stranger who is with thee.<\/p>\n Or to the stock of the strangers family.<\/strong>That is, the offshoot or descendant of a foreign family.<\/p>\n THE HEBREW SERVANT AND THE FOREIGN MASTER, Lev 25:47-55<\/span>.<\/p>\n 47<\/strong>. <\/strong> If a stranger wax rich <\/strong> For his rights, see Lev 23:22<\/span>, note. The ancient Hebrew master did not have a monopoly of money-making. His servant, “the stranger,” often amassed wealth. Foreigners and servants among them were in a much more privileged condition than they are at present in the same country under Mohammedan rule. A resident foreigner was allowed to purchase any pauper Hebrew who, in his distress, offered himself for sale. But no Christian or Jew in any land beneath the scepter of Islam is allowed to own a slave of any nationality, much less a Mohammedan. The latter only can enjoy the luxury of slave-holding, with the exception of some who are permitted to hold as slaves non-Mohammedan negroes. <\/p>\n Stock of the stranger’s family <\/strong> His heirs. The person sold might become a fixture of the household.<\/p>\n An Israelite Member of the Covenant Must Always Be Able to Buy His Freedom At Any Time ( Lev 25:47-55<\/strong><\/span><\/strong> ). <\/p>\n Lev 25:47-49<\/strong><\/span><\/p>\n <\/strong><\/p>\n “And if a stranger or sojourner with you be grown rich, and your brother be grown poor beside him, and sell himself to the stranger or sojourner with you, or to the stock of the stranger’s family; after he is sold he may be redeemed: one of his brothers may redeem him; or his uncle, or his uncle’s son, may redeem him, or any who is of near kin to him of his family may redeem him; or if he is grown rich, he may redeem himself.” <\/p>\n There was here a recognition that foreigners and resident aliens and their families in Israel might grow rich. They might even grow so rich that they took poor Israelites as bondmen. But it was always open for the bonds of those bondmen to be redeemed at any time. It could be by a relative, a near kinsman, or even by themselves. Even a bondman could grow rich. But whatever happened he became free in the year of Yubile. <\/p>\n Lev 25:50<\/strong><\/span><\/p>\n “And he shall reckon with him who bought him from the year that he sold himself to him to the year of jubilee, and the price of his sale shall be according unto the number of years; according to the time of a hired servant shall he be with him.” <\/p>\n Thus the price to be paid for his freedom took into account the number of years to yubile, just as the price he had received had taken it into account. For in the end he was with him as a hired servant, not as a permanent bondman, and must be treated as such. <\/p>\n Lev 25:51-52<\/strong><\/span><\/p>\n “If there be yet many years, according to them he shall give back the price of his redemption out of the money that he was bought for. And if there remain but few years to the year of jubilee, then he shall reckon with him; according to his years shall he give back the price of his redemption.” <\/p>\n Thus prices of sale and redemption of bonds could be high or low depending on the number of years to yubile. If the bond was for many years’ service the price could be high, if only for a few the price could be low. <\/p>\n Lev 25:53<\/strong><\/span><\/p>\n “As a servant hired year by year shall he be with him: he shall not rule with rigor over him in your sight.” <\/p>\n But in any case the Israelite must be treated like a servant hired year by year, not as a bondman. He was not to be treated harshly. <\/p>\n Lev 25:54<\/strong><\/span><\/p>\n “And if he be not redeemed by these means, then he shall go out in the year of yubile, he, and his children with him.” <\/p>\n And whatever happened he and his family went free in the year of Yubile. <\/p>\n Lev 25:55<\/strong><\/span><\/p>\n “For to me the children of Israel are servants; they are my servants whom I brought forth out of the land of Egypt. I am Yahweh your God.” <\/p>\n And the basis behind all this was that the people of His covenant, ‘the children of Israel’, were His servants. He was their Master. Thus all other relationships were subject to that. And He, as Yahweh their God, had delivered them from the land of Egypt. He was the One Who was there with them and held the future in His hands. <\/p>\n We are reminded in all this that we too have been bought with a price (1Co 6:19<\/span>) by One Who is our brother and Redeemer. He has paid a great price, for ‘you were not redeemed with corruptible things such as silver and gold — but with the precious blood of Christ, as of a lamb without blemish and without spot’ (1Pe 1:18-19<\/span>). He gave Himself a redemption price on behalf of many (Mar 10:45<\/span>). And through Him we are in bondage no longer. <\/p>\n Lev 25:47-54<\/span><\/em><\/strong>. <\/strong>If a sojournerwax rich, <\/em><\/strong>&c.<\/strong> Equitable in all his laws, God here provides that the sojourner in Israel should have the same legal advantages with the native: to whom, if reduced, though he grants the peculiar privilege of being redeemed before the jubilee, if he has it in his power, or, if he has not, of receiving the benefit of the year of jubilee, yet he takes care that full compensation shall be made to the sojourner, and that the price of redemption shall be exactly paid to him. <\/p>\n REFLECTIONS.<\/strong>1. Our servants, being of the same flesh and blood with ourselves, have as much right to our kindness and good usage as we have to their service and fidelity. He knows not the gentle sway of a Saviour’s love in his heart, who, becoming insolent, unreasonable, or fretful, is a lion in his house, and frantic among his servants. 2. Though the sinner has sold himself, blessed be God, the right of redemption remains good, and we have one of our brethren able and willing to pay the price, and set the poor soul at liberty from the servitude of sin. <\/p>\n sojourner or stranger wax rich: Heb. the hand of a stranger, etc. obtain, etc. Lev 25:26, 1Sa 2:7, 1Sa 2:8, Jam 2:5 <\/p>\n Reciprocal: Neh 5:8 – redeemed<\/p>\n Lev 25:47. The stock of the strangers Hebrew, root, that is, one of the root or stock. So the word root is elsewhere used for the branch or progeny growing from it. He seems to denote one of a foreign race and country, transplanted into the land of Israel, and there having taken root among the people of God; yet even such a one, though he hath some privilege by it, shall not have power to keep a Hebrew servant from the benefit of redemption.<\/p>\n Lev 25:47-55. Redemption of Hebrews from Aliens.The right of redemption is to hold in the case of a Hebrew who has sold himself to a resident alien. His services are regarded as leased till the fiftieth year, and the price to be paid for his freedom by a relative will vary with the number of years to run. He is to be treated like a wage earner. Just as Yahweh alone is the owner of the land, so Israelites can be slaves of Him alone.<\/p>\n And if a sojourner or stranger wax rich by thee, and thy brother [that dwelleth] by him wax poor, and sell himself unto the stranger [or] sojourner by thee, or to the stock of the stranger’s family: 47 55. The case of Israelites who are slaves of resident foreigners (H but with a large admixture … Continue reading “Exegetical and Hermeneutical Commentary of Leviticus 25:47”<\/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-3525","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3525","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=3525"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3525\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=3525"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=3525"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=3525"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ 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: Garner-Howes Baptist Commentary<\/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 Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"