(48) He may be redeemed again.--The law which applies to a heathen who sold himself to a Hebrew is reversed in this case. Whilst the heathen cannot be redeemed, and is to remain a bondman for ever, the Israelite who sells himself to a heathen may be redeemed. Indeed, according to the interpretation which obtained during the second Temple, this passage enjoins it upon his relations and the congregation to redeem him as soon as possible. Hence the ancient Chaldee Version translates it, "his redemption must be effected forthwith."

25:39-55 A native Israelite, if sold for debt, or for a crime, was to serve but six years, and to go out the seventh. If he sold himself, through poverty, both his work and his usage must be such as were fitting for a son of Abraham. Masters are required to give to their servants that which is just and equal, Col 4:1. At the year of jubilee the servant should go out free, he and his children, and should return to his own family. This typified redemption from the service of sin and Satan, by the grace of God in Christ, whose truth makes us free, Joh 8:32. We cannot ransom our fellow-sinners, but we may point out Christ to them; while by his grace our lives may adorn his gospel, express our love, show our gratitude, and glorify his holy name.After that he is sold he may be redeemed again,.... Though an Heathen, sold to an Israelite, was to be a bondman for ever, and could not be released by the year of jubilee, yet an Israelite sold to an Heathen might be redeemed before, and if not, he was freed then. The Jewish writers understand this of an obligation upon the man, or his friends, or the congregation, to redeem him, and that immediately, as the Targum of Jonathan, and Jarchi, because of the danger he was in by being in the family of an idolater, lest he be polluted (c), that is, with idolatry; or be swallowed up among the Heathens, as Maimonides (d); but it is plain from Leviticus 25:54, that there was no obligation for an immediate redemption; nor was the person sold in such danger as suggested, since the sojourner, to whom he is supposed to be sold, was no idolater, whether a proselyte either of righteousness, or of the gate

one of his brethren may redeem him; which may be taken in a strict and proper sense, for any of his brethren who were in circumstances sufficient to redeem him, or for any near akin to him, as the following words seem to explain it. No mention is made of his father: the reason of which Abarbinel (e) says, because it cannot be thought that a father would suffer his son to be sold, if it was in his power to redeem him, since a father is pitiful to his son.

(c) Pesikta apud Drusium in loc. (d) Hilchot Abadim, c. 2. sect. 7. (e) Apud Muis. Varia Sacra, p. 373.