Leviticus 25:44 Meaning: Why Did God Allow Foreign Slaves?

The Hebrew word behind 'slaves' in this verse is 'eved. It can mean servant or slave, and it is the same word used throughout the Old Testament for those who serve God, Moses is called God's 'eved. That shared vocabulary reminds us that even the lowest servant was still a person known by God. The female counterpart is 'amah, a maidservant or concubine, again, the same word Hannah uses when she calls herself the Lord's 'amah. The verb for 'buy' is qanah, which can also mean 'acquire' or 'possess.' In the ancient world, buying a slave was like purchasing property. But the law set boundaries around that ownership: slaves had rights to rest (Exodus 20:10), to be protected from severe harm (Exodus 21:26-27), and in some cases, could become part of the covenant community through circumcision (Exodus 12:44). So the very words the law uses carry a tension: the slave is both property and a person. That tension is part of God's long education of His people, teaching them step by step toward a fuller vision of human dignity.

Across Christian tradition, this verse has been read with both seriousness and discomfort. Protestant reformers like John Calvin saw it as a concession: God allowed foreign slavery but restrained the harshness of it, especially toward Israelites. Matthew Henry noted the contrast, Israelites could not be held permanently, while others could, and saw this as part of God's plan to keep Israel distinct. The Cambridge Bible for Schools and Colleges identifies this as a mixed legal source (Priestly and Holiness codes) that set stricter limits on servitude than surrounding cultures. More recent Christian interpreters have emphasized that the whole biblical narrative pushes toward equality: the Jubilee itself points to a coming freedom, and later New Testament writers call masters to treat slaves as brothers and sisters (Philemon, Ephesians 6:9). All Christians agree that this law is not God's final word, but part of a progressive revelation that culminates in Christ.

Some assume this verse proves God viewed foreign slaves as mere property with no rights. In fact, the Law regulated slavery precisely to curb cruelty: foreign slaves could not be killed, were included in Sabbath rest, and severe harm could set them free (Exodus 21:20-27). As 19th-century commentator Albert Barnes noted, Moses' aim was 'not at once to do away with slavery, but to discourage and to mitigate it.' God's permission came with restrictions that protected the slave's basic humanity.

This verse confronts us with a passage we may want to skip. Instead of dismissing it, we can let it humble us. It reminds us that God meets people where they are, even in deeply flawed social structures, and works from within to bend them toward justice. This week, you might ask: Where do I hold power over someone, at work, at home, in my community? Do I treat that person as a brother or sister made in God's image, or do I see them as a resource for my own comfort? The gospel announces that the dividing wall between people groups has been torn down (Ephesians 2:14). So we can examine our own hearts for any such wall we maintain. And we can practice giving freedom to others, by showing generosity, by listening, by sharing power. Even a small gesture can reflect the coming Jubilee.