Exodus 21:3
If he arrived alone, he is to leave alone; if he arrived with a wife, she is to leave with him.
If he arrived alone
The Hebrew word for "alone" here is "בְּגַפּוֹ" (begappo), which implies a solitary state. This phrase sets the stage for understanding the conditions of servitude in ancient Israel. The context is a Hebrew servant who has entered into service due to debt or poverty. The law provided a framework for servitude that was humane and just, reflecting God's concern for the dignity and rights of individuals. The servant's initial state upon entering service is crucial, as it determines his status upon release.

he is to leave alone
The phrase underscores the principle of restoration to one's original state. The Hebrew word "יֵצֵא" (yetze) means "to go out" or "to leave," indicating the end of the servant's term. This reflects the biblical principle of freedom and redemption, where servitude is not a permanent condition but a temporary one. The servant's departure as he arrived signifies the restoration of his personal autonomy and dignity, a theme that resonates with the broader biblical narrative of liberation and redemption.

but if he arrived with a wife
The Hebrew word for "wife" is "אִשָּׁה" (ishah), which denotes a married woman. This phrase introduces a conditional clause that acknowledges the family unit. The inclusion of the wife in the servant's terms of release highlights the importance of family integrity and unity in God's law. It reflects the biblical value placed on marriage and the protection of familial relationships, ensuring that the servant's marital status is respected and preserved.

she is to leave with him
This phrase emphasizes the protection and preservation of the marital bond. The Hebrew word "תֵּצֵא" (tetze) is similar to the word used for the servant's departure, indicating that the wife shares in the servant's liberation. This provision ensures that the family unit remains intact, reflecting God's design for marriage as a lifelong covenant. It underscores the biblical principle that marriage is a partnership, and the rights and dignity of both husband and wife are to be upheld.

Persons / Places / Events
1. Hebrew Servant
The subject of the law in Exodus 21:3, referring to a Hebrew man who has sold himself into servitude, typically due to debt or poverty.

2. Wife
The wife of the Hebrew servant, who is mentioned in the context of the servant's release.

3. Moses
The leader of the Israelites who received and communicated God's laws, including those in Exodus 21, to the people.

4. Mount Sinai
The place where Moses received the laws from God, including the laws concerning servants.

5. Israelites
The people to whom these laws were given, forming the context of the covenant community.
Teaching Points
Understanding Servitude in Ancient Israel
The servitude described in Exodus 21 was not akin to modern understandings of slavery but was often a means of survival and debt repayment.

The Sanctity of Marriage
The law acknowledges the bond of marriage, ensuring that a servant's marital status is respected and preserved upon his release.

God's Justice and Compassion
These laws reflect God's concern for justice and compassion, ensuring that even those in servitude are treated with dignity and fairness.

The Principle of Freedom
The release of servants after a period of service points to a broader biblical theme of freedom and redemption, ultimately fulfilled in Christ.

Application to Modern Life
While the cultural context has changed, the principles of justice, compassion, and respect for family relationships remain relevant today.
Bible Study Questions
1. How does the law in Exodus 21:3 reflect God's character and His concern for justice and family?

2. In what ways can the principles found in Exodus 21:3 be applied to modern employment practices and relationships?

3. How does the concept of servitude in ancient Israel differ from modern understandings of slavery, and what can we learn from this distinction?

4. How do the teachings in Deuteronomy 15 and Leviticus 25 expand our understanding of the release of servants and the Year of Jubilee?

5. How can the principles of unity and respect in marriage, as seen in Exodus 21:3, be applied to strengthen Christian marriages today?
Connections to Other Scriptures
Leviticus 25
Discusses the Year of Jubilee and the release of servants, providing a broader context for the release of Hebrew servants.

Deuteronomy 15
Expands on the laws of releasing servants, emphasizing the importance of treating them with dignity and fairness.

1 Corinthians 7
Paul discusses marriage and the responsibilities of spouses, which can be related to the principle of unity in marriage seen in Exodus 21:3.

Galatians 3
Speaks to the equality of all believers in Christ, which can be connected to the fair treatment of servants and their families.

Ephesians 5
Discusses the relationship between husbands and wives, which can be related to the unity and mutual respect implied in Exodus 21:3.
Regulations for the Treatment of SlavesD. Young Exodus 21:1-11
Attachment to a MasterGreat ThoughtsExodus 21:2-6
Love for a MasterH. O. Mackey.Exodus 21:2-6
Slavery and SovereigntyW. Burrows, B. A.Exodus 21:2-6
The Ear Bored with an AulSpurgeon, Charles HaddonExodus 21:2-6
Hebrew Bond-ServiceJ. Orr Exodus 21:2-12
People
Moses
Places
Mount Sinai
Topics
Alone, Depart, Free, Husband, Married, Owner, Single, Wife
Dictionary of Bible Themes
Exodus 21:2-6

     5358   judges
     7447   slavery, in OT
     8343   servanthood, in society

Exodus 21:2-11

     5504   rights

Exodus 21:2-14

     5378   law, OT

Library
The Development of the Earlier Old Testament Laws
[Sidenote: First the principle, and then the detailed laws] If the canon of the New Testament had remained open as long as did that of the Old, there is little doubt that it also would have contained many laws, legal precedents, and ecclesiastical histories. From the writings of the Church Fathers and the records of the Catholic Church it is possible to conjecture what these in general would have been. The early history of Christianity illustrates the universal fact that the broad principles are
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

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

Non-Resistance
'Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 39. But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. 41. And whosoever shall compel thee to go a mile, go with him twain. 42. Give to him that asketh thee, and from him that would borrow of thee turn not thou away.'--MATT. v. 38-42. The old law
Alexander Maclaren—Expositions of Holy Scripture

A Discourse of the Building, Nature, Excellency, and Government of the House of God; with Counsels and Directions to the Inhabitants Thereof.
BY JOHN BUNYAN, OF BEDFORD. 'Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth.'--Psalm 26:8 ADVERTISEMENT BY THE EDITOR. Beautiful in its simplicity is this treatise on the Church of Christ, by John Bunyan. He opens, with profound knowledge and eminent skill, all those portions of sacred writ which illustrate the nature, excellency, and government of the house of God, with the personal and relative duties of its inhabitants. It was originally published in
John Bunyan—The Works of John Bunyan Volumes 1-3

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

The Doctrine of Non-Resistance to Evil by Force Has Been Professed by a Minority of Men from the Very Foundation of Christianity. Of the Book "What
CHAPTER I. THE DOCTRINE OF NON-RESISTANCE TO EVIL BY FORCE HAS BEEN PROFESSED BY A MINORITY OF MEN FROM THE VERY FOUNDATION OF CHRISTIANITY. Of the Book "What I Believe"--The Correspondence Evoked by it-- Letters from Quakers--Garrison's Declaration--Adin Ballou, his Works, his Catechism--Helchitsky's "Net of Faith"--The Attitude of the World to Works Elucidating Christ's Teaching--Dymond's Book "On War"--Musser's "Non-resistance Asserted"--Attitude of the Government in 1818 to Men who Refused to
Leo Tolstoy—The Kingdom of God is within you

The Sermon on the Mount - the Kingdom of Christ and Rabbinic Teaching.
It was probably on one of those mountain-ranges, which stretch to the north of Capernaum, that Jesus had spent the night of lonely prayer, which preceded the designation of the twelve to the Apostolate. As the soft spring morning broke, He called up those who had learned to follow Him, and from among them chose the twelve, who were to be His Ambassadors and Representatives. [2500] [2501] But already the early light had guided the eager multitude which, from all parts, had come to the broad level
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Deputation from Jerusalem - the Three Sects of the Pharisees, Sadducees, and Essenes - Examination of their Distinctive Doctrines.
APART from the repulsively carnal form which it had taken, there is something absolutely sublime in the continuance and intensity of the Jewish expectation of the Messiah. It outlived not only the delay of long centuries, but the persecutions and scattering of the people; it continued under the disappointment of the Maccabees, the rule of a Herod, the administration of a corrupt and contemptible Priesthood, and, finally, the government of Rome as represented by a Pilate; nay, it grew in intensity
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in
Thomas Watson—The Ten Commandments

That Deep Things Ought not to be Preached at all to Weak Souls.
But the preacher should know how to avoid drawing the mind of his hearer beyond its strength, lest, so to speak, the string of the soul, when stretched more than it can bear, should be broken. For all deep things should be covered up before a multitude of hearers, and scarcely opened to a few. For hence the Truth in person says, Who, thinkest thou, is the faithful and wise steward, whom his Lord has appointed over his household, to give them their measure of wheat in due season? (Luke xii. 42).
Leo the Great—Writings of Leo the Great

In Death and after Death
A sadder picture could scarcely be drawn than that of the dying Rabbi Jochanan ben Saccai, that "light of Israel" immediately before and after the destruction of the Temple, and for two years the president of the Sanhedrim. We read in the Talmud (Ber. 28 b) that, when his disciples came to see him on his death-bed, he burst into tears. To their astonished inquiry why he, "the light of Israel, the right pillar of the Temple, and its mighty hammer," betrayed such signs of fear, he replied: "If I were
Alfred Edersheim—Sketches of Jewish Social Life

Councils of Ariminum and Seleucia.
Part I. History of the Councils. Reason why two Councils were called. Inconsistency and folly of calling any; and of the style of the Arian formularies; occasion of the Nicene Council; proceedings at Ariminum; Letter of the Council to Constantius; its decree. Proceedings at Seleucia; reflections on the conduct of the Arians. 1. Perhaps news has reached even yourselves concerning the Council, which is at this time the subject of general conversation; for letters both from the Emperor and the Prefects
Athanasius—Select Works and Letters or Athanasius

The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage,
John Edgar McFadyen—Introduction to the Old Testament

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