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,
This phrase refers to the Hebrew servant who enters into servitude. In the context of ancient Israel, servitude was often a means of paying off debt or poverty. The law provided that a Hebrew servant would serve for six years and be released in the seventh year (Exodus 21:2). The emphasis on arriving alone underscores the personal nature of the servitude agreement. It highlights the principle of individual responsibility and the preservation of personal rights and status upon entering and exiting servitude. This reflects the broader biblical theme of justice and fairness in social and economic relationships.

he is to leave alone;
The stipulation that the servant leaves alone if he arrived alone ensures that his personal status and possessions remain unchanged by his period of servitude. This provision protects the servant from losing personal relationships or property due to his temporary economic condition. It also reflects the biblical principle of restoration and redemption, where individuals are restored to their original state after a period of trial or service. This can be seen as a type of the ultimate redemption found in Christ, who restores believers to their intended state before God.

if he arrived with a wife,
The mention of a wife indicates that the servant's family status is recognized and respected. In ancient Near Eastern cultures, family units were integral to social and economic life. The law acknowledges the servant's marital status and ensures that his family is not disrupted by his servitude. This reflects the biblical emphasis on the sanctity of marriage and the family unit, as seen in Genesis 2:24, where a man and woman become one flesh.

she is to leave with him.
This provision ensures that the servant's wife, who may have shared in his economic hardship, is also released with him. It underscores the protection of family integrity and unity, even in situations of economic distress. This reflects the biblical theme of covenant faithfulness, where God remains faithful to His people and their families. The protection of the family unit can also be seen as a type of the Church, the bride of Christ, who is united with Him and shares in His redemption and inheritance.

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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