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Commentary on Exodus 21 verses 1–11
The first verse is the general title of the laws contained in this and the two following chapters, some of them relating to the religious worship of God, but most of them relating to matters between man and man. Their government being purely a Theocracy, that which in other states is to be settled by human prudence was directed among them by a divine appointment, so that the constitution of their government was peculiarly adapted to make them happy. These laws are called judgments, because they are framed in infinite wisdom and equity, and because their magistrates were to give judgment according to the people. In the doubtful cases that had hitherto occurred, Moses had particularly enquired of God for them, as appeared, Exo 18:15; but now God gave him statutes in general by which to determine particular cases, which likewise he must apply to other like cases that might happen, which, falling under the same reason, fell under the same rule. He begins with the laws concerning servants, commanding mercy and moderation towards them. The Israelites had lately been servants themselves; and now that they had become, not only their own masters, but masters of servants too, lest they should abuse their servants, as they themselves had been abused and ruled with rigour by the Egyptian task-masters, provision was made by these laws for the mild and gentle usage of servants. Note, If those who have had power over us have been injurious to us this will not in the least excuse us if we be in like manner injurious to those who are under our power, but will rather aggravate our crime, because, in that case, we may the more easily put our souls into their soul's stead. Here is,
I. A law concerning men-servants, sold, either by themselves or their parents, through poverty, or by the judges, for their crimes; even those of the latter sort (if Hebrews) were to continue in slavery but seven years at the most, in which time it was taken for granted that they would sufficiently have smarted for their folly or offence. At the seven years' end the servant should either go out free (Exo 21:2, Exo 21:3), or his servitude should thenceforward be his choice, Exo 21:5, Exo 21:6. If he had a wife given him by his master, and children, he might either leave them and go out free himself, or, if he had such a kindness for them that he would rather tarry with them in bondage than go out at liberty without them, he was to have his ear bored through to the doorpost and serve till the death of his master, or the year of jubilee.
1.By this law God taught, (1.) The Hebrew servants generosity, and a noble love of liberty, for they were the Lord's freemen; a mark of disgrace must be put upon him who refused liberty when he might have it, though he refused it upon considerations otherwise laudable enough. Thus Christians, being bought with a price, and called unto liberty, must not be the servants of men, nor of the lusts of men, Co1 7:23. There is a free and princely spirit that much helps to uphold a Christian, Psa 51:12. He likewise taught, (2.) The Hebrew masters not to trample upon their poor servants, knowing, not only that they had been by birth upon a level with them, but that, in a few years, they would be so again. Thus Christian masters must look with respect on believing servants, Plm 1:16.
2.This law will be further useful to us, (1.) To illustrate the right God has to the children of believing parents, as such, and the place they have in his church. They are by baptism enrolled among his servants, because they are born in his house, for they are therefore born unto him, Eze 16:20. David owns himself God's servant, as he was the son of his handmaid (Psa 116:16), and therefore entitled to protection, Psa 86:16. (2.) To explain the obligation which the great Redeemer laid upon himself to prosecute the work of our salvation, for he says (Psa 40:6), My ears hast thou opened, which seems to allude to this law. He loved his Father, and his captive spouse, and the children that were given him, and would not go out free from his undertaking, but engaged to serve in it for ever, Isa 42:1, Isa 42:4. Much more reason have we thus to engage ourselves to serve God for ever; we have all the reason in the world to love our Master and his work, and to have our ears bored to his door-posts, as those who desire not to go out free from his service, but to be found more and more free to it, and in it, Psa 84:10.
Concerning maid-servants, whom their parents, through extreme poverty, had sold, when they were very young, to such as they hoped would marry them when they grew up; if they did not, yet they must not sell them to strangers, but rather study how to make them amends for the disappointment; if they did, they must maintain them handsomely, Exo 21:7-11. Thus did God provide for the comfort and reputation of the daughters of Israel, and has taught husbands to give honour to their wives (be their extraction ever so mean) as to the weaker vessels, Pe1 3:7.
We read that every Hebrew keeps the same Passover, and that in the seventh year every prisoner is set free, and that at Jubilee, that is, the fiftieth year, every possession returns to its owner. All this refers not to the present but to the future. For being in bondage during the six days of this world, on the seventh day, the true and eternal sabbath, we shall be free. If we wish to be free, we will be free even while still in bondage in the world. If, however, we do not desire it, our ear will be bored in token of our disobedience. We shall, with our wives and children, remain in perpetual slavery if we prefer the flesh and its works to liberty.
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SUMMARY
Exodus 21:2 inaugurates the "Book of the Covenant" by laying down the fundamental law concerning Hebrew indentured servants, mandating a maximum term of six years for their service. This statute ensures their unconditional release in the seventh year, "for nothing," thereby preventing perpetual bondage and establishing a divinely ordained cycle of freedom and restoration. This law profoundly reflects God's unwavering concern for justice, mercy, and the inherent dignity of individuals, particularly those facing economic hardship within the covenant community, echoing Israel's own liberation from Egyptian slavery.
CONTEXT
Literary Context: Exodus 21:2 stands at the very beginning of the "Book of the Covenant" Exodus 20:22-23:33, a comprehensive collection of civil and social laws delivered by God to Israel immediately following the foundational Ten Commandments. These specific statutes serve as practical applications of the broader moral and ethical principles outlined in the Decalogue, translating divine will into the realities of daily life for the nascent Israelite society. The strategic placement of laws concerning servants Exodus 21:2-11 at the forefront of this legal code emphasizes the sanctity of human life and liberty, even preceding regulations on personal injury or property rights. This prioritization underscores the theological significance of human dignity and the prevention of exploitation within the covenant community, reflecting God's character as a liberator.
Historical & Cultural Context: In the broader Ancient Near East, various forms of servitude and slavery were widespread, often entailing perpetual bondage, severe conditions, and the dehumanization of individuals. However, the Israelite law, as revealed in Exodus 21, presented a radical and compassionate departure from these norms. Unlike the chattel slavery prevalent elsewhere, the "Hebrew servant" (עֶבֶד עִבְרִי, 'eved 'ivri) typically referred to a fellow Israelite who had entered into temporary service due to economic distress, debt, or as a form of restitution for a crime. This was a regulated form of indentured labor, designed as a social safety net rather than a permanent state of subjugation. The explicit stipulation of a six-year service limit and an unconditional release in the seventh year directly contrasted with the practices of surrounding nations and was deeply rooted in Israel's foundational experience of deliverance from slavery in Egypt (Deuteronomy 5:15). This legal framework was a testament to God's unique covenant with Israel, fostering a society marked by justice and compassion.
Key Themes: Exodus 21:2 contributes significantly to several overarching theological and narrative themes within the book of Exodus and the Pentateuch. Foremost is the theme of Liberation and Redemption, echoing Israel's own dramatic deliverance from Egyptian bondage, a foundational event that defines their identity as God's redeemed people Exodus 15:13. The law also powerfully illustrates God's Justice and Compassion for the vulnerable and the poor, establishing safeguards against exploitation and ensuring human dignity even in conditions of servitude. Furthermore, the "six years he shall serve: and in the seventh he shall go out free" pattern deeply embeds the Sabbath Principle into Israelite social legislation. This rhythm of six units of labor followed by one of rest or release is seen throughout the creation account Genesis 2:2-3, the weekly Sabbath commandment Exodus 20:8-11, and the agricultural Sabbath year for the land Leviticus 25:1-7. This law extends that divine rhythm to human social structures, emphasizing the importance of rest, restoration, and periodic release as fundamental to God's design for His people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage primarily employs a Casuistic Law format, characterized by its "if...then" structure ("If thou buy... then..."). This legal style is prevalent in the Book of the Covenant, providing clear, specific guidelines for various real-life situations and ensuring clarity and practical application within the Israelite community. Furthermore, there is a profound Parallelism at play, echoing the divine pattern of six units of labor followed by a seventh unit of rest or release. This 6+1 cycle is foundational to the biblical worldview, seen in the creation narrative (six days of creation, one day of rest) and the weekly Sabbath commandment. By applying this rhythm to human social structures, the law reinforces its theological underpinnings, suggesting a divinely ordained rhythm for both work and rest, as well as for periods of servitude and liberation. The law also utilizes Contrast by implicitly setting Israelite practice apart from the harsher, often perpetual, forms of servitude prevalent in surrounding Ancient Near Eastern cultures. This contrast highlights God's unique covenant with Israel and His particular concern for human dignity and freedom within that covenant, demonstrating a radical ethic rooted in His character.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 21:2 is a profound testament to God's character as a God of justice, mercy, and liberation. It reveals His deep concern for the vulnerable and His commitment to preventing the exploitation of the poor, even within necessary social structures. The law establishes a divinely ordained rhythm of work and rest, not only for the land but also for human beings, ensuring that even in conditions of servitude, human dignity and the hope of freedom are preserved. This principle of release "for nothing" powerfully foreshadows the unmerited grace that is central to God's redemptive plan, reminding Israel that their own freedom from Egyptian bondage was a gift, not earned. It teaches that true freedom is ultimately a divine provision, a reflection of God's generous and liberating nature.
REFLECTION AND APPLICATION
Exodus 21:2, though addressing an ancient social structure, carries timeless principles that resonate deeply with our contemporary lives. It compels us to consider God's unwavering commitment to justice and compassion for the marginalized and indebted in every society. The law's emphasis on limited servitude and unconditional release reminds us that human dignity is paramount and that no one should be perpetually bound by circumstances, debt, or the power of another. It challenges us to examine systems and practices in our own societies that might perpetuate cycles of poverty, exploitation, or even psychological bondage. Furthermore, the "seventh year" principle invites us to consider the importance of rest, restoration, and periodic release from the burdens that can overwhelm us. It encourages us to cultivate a posture of grace, both in giving and receiving, recognizing that true freedom is often a gift, not something we can earn. This passage calls us to champion freedom, advocate for the oppressed, and extend grace as God has extended it to us.
Questions for Reflection
FAQ
Is this passage endorsing slavery?
Answer: No, this passage does not endorse perpetual or chattel slavery as understood in many historical contexts. Instead, it meticulously regulates a specific form of indentured servitude among fellow Israelites, often entered into voluntarily due to debt or economic hardship. The law's primary purpose is to limit such servitude, ensuring it is temporary (a maximum of six years) and culminates in an unconditional release. This stands in stark contrast to the brutal and lifelong slavery practiced by many surrounding nations, highlighting God's unique concern for human dignity and the prevention of exploitation within His covenant people. It was a social safety net, not a system of dehumanization.
Why is the term "Hebrew servant" used, and what's the significance of the "seventh year"?
Answer: The term "Hebrew servant" (עֶבֶד עִבְרִי, 'eved 'ivri) specifically refers to an Israelite who has sold themselves into service, typically as a means of debt repayment or survival during economic hardship. This distinction is crucial, as the laws for foreign slaves were different, reflecting a different status within the covenant community. The "seventh year" is profoundly significant because it aligns with the Sabbath principle, deeply embedded in Israelite theology and law. Just as God rested on the seventh day after creation Genesis 2:2-3, and the land was to rest every seventh year Leviticus 25:1-7, so too was the Hebrew servant to be released. This pattern emphasizes a divine rhythm of work and rest, and ultimately, a cycle of liberation and restoration, reflecting God's redemptive character and His desire for freedom for His people.
CHRIST-CENTERED FULFILLMENT
Exodus 21:2, with its emphasis on a limited term of servitude and an unconditional release "for nothing," powerfully foreshadows the redemptive work of Jesus Christ. Humanity, in its fallen state, is universally enslaved to sin Romans 6:17 and bound by the law's demands, unable to earn its own freedom. Jesus, the ultimate "Servant" of God Isaiah 53:11, entered into human flesh and perfectly fulfilled the law, offering Himself as the once-for-all sacrifice for sin. Through His atoning work on the cross, He purchased our freedom, not with perishable things like silver or gold, but with His precious blood 1 Peter 1:18-19. This freedom is given to us "for nothing" on our part—it is a gift of unmerited grace received through faith Ephesians 2:8-9. Just as the Hebrew servant found release in the seventh year, Christ brings the ultimate Jubilee, proclaiming liberty to the captives and opening the prison to those who are bound Luke 4:18. He is our true rest, our Sabbath, offering eternal freedom and spiritual release from the bondage of sin and death to all who believe Hebrews 4:9-10. In Christ, the temporary release of the Old Covenant servant finds its eternal and perfect fulfillment.