Exodus 21:3

KJV

If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him.

KJV (with Strong's)

If he came in {H935} by himself {H1610}, he shall go out {H3318} by himself {H1610}: if he were married {H1167}{H802}, then his wife {H802} shall go out {H3318} with him.

Complete Jewish Bible

If he came single, he is to leave single; if he was married when he came, his wife is to go with him when he leaves.

Berean Standard Bible

If he arrived alone, he is to leave alone; if he arrived with a wife, she is to leave with him.

American Standard Version

If he come in by himself, he shall go out by himself: if he be married, then his wife shall go out with him.

Commentary

### SUMMARY
Exodus 21:3, a foundational statute within the "Book of the Covenant," meticulously details the terms for the release of a Hebrew servant at the conclusion of their six-year period of service. This specific regulation distinguishes between a servant who entered servitude unmarried, stipulating that he would depart alone, and one who was married, mandating that his wife be released alongside him. This provision profoundly underscores God's unwavering commitment to justice, the inherent dignity of the individual, and the sacred preservation of the family unit within ancient Israelite society, even amidst circumstances of economic hardship.

### CONTEXT
* **Literary Context:** Exodus 21:3 is an integral part of the "Book of the Covenant" (Exodus 20:22-23:33), a comprehensive collection of civil and social laws delivered by God to Moses immediately following the revelation of the Ten Commandments on Mount Sinai. This section, specifically [Exodus 21:2-11](/exodus/21-2 "Exodus 21:2-11 - Laws Concerning Servants"), focuses on the intricate regulations governing Hebrew servants. The preceding verse, [Exodus 21:2](/exodus/21-2 "Exodus 21:2 - Law of Hebrew Servants"), establishes the fundamental principle that a Hebrew man who sells himself into service must be released in the seventh year. Exodus 21:3 then elaborates on this principle by defining the specific conditions of release based on the servant's marital status at the time of entry. The subsequent verses, [Exodus 21:4-6](/exodus/21-4 "Exodus 21:4-6 - Master Providing a Wife"), address the more complex scenario where a master provides a wife to an unmarried servant, and the implications for the wife and children, leading to the option of perpetual servitude for love of family. This logical progression demonstrates a divinely ordered legal system designed to address various domestic situations with fairness and foresight.
* **Historical & Cultural Context:** In the ancient Near East, temporary servitude was a common socioeconomic reality, often serving as a means of survival for individuals or families facing extreme debt or famine. However, the Israelite legal code, as revealed in the Torah, presented a uniquely humane and regulated approach to this practice, especially concerning fellow Hebrews. Unlike the pervasive chattel slavery of surrounding cultures, Hebrew servitude was explicitly limited in duration (typically six years) and was not intended to be a permanent, dehumanizing state. The term 'ebed (עֶבֶד), often translated as "servant" or "slave," in this context denotes an indentured laborer who entered service voluntarily. The stipulations in [Exodus 21](/exodus/21 "Exodus 21 - Laws for Servants and Justice") reflect God's distinct covenant relationship with Israel, demanding a higher standard of justice and compassion for the vulnerable. This law, particularly its concern for the family unit, stands in stark contrast to other ancient legal codes, such as the Code of Hammurabi, which often treated slaves as mere property with few rights, highlighting God's profound concern for human dignity and the preservation of the family, the bedrock of Israelite society, as also reinforced in [Deuteronomy 15:12-18](/deuteronomy/15-12 "Deuteronomy 15:12-18 - Release of Servants").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Came in by himself (Hebrew, _b'gappo'_):** This phrase, literally translating to "in his body" or "by his person," signifies the servant's marital status at the commencement of his servitude. It indicates that he was an unmarried individual, entering into the bond-service as a solitary person. This specific detail is crucial as it directly determines the terms of his eventual release, emphasizing his unattached state.
* **Go out (Hebrew, _yetze'_):** Derived from the verb יָצָא (yatsa'), meaning "to go out," "to come forth," or "to depart," this term denotes the act of liberation or release from servitude. In this context, it marks the culmination of the six-year term and the restoration of the servant's full freedom. The repetition of "go out" underscores the legal certainty and divine mandate for their emancipation.
* **Married (Hebrew, _ba'al ishshah'_):** This phrase literally translates to "owner of a wife" or "husband of a woman," clearly indicating that the servant was a married man, with a spouse, when he began his period of service. While "ba'al" (owner/master) reflects the patriarchal societal structure, the law's subsequent provision for the wife's release demonstrates a divine tempering of this authority with a profound concern for the integrity and well-being of the family unit.

#### Verse Breakdown
* **"If he came in by himself,"**: This opening clause establishes the first condition for the servant's release, focusing on his marital status at the very beginning of his servitude. It refers to a man who was unmarried and entered into the bond-service as a solitary individual, typically due to personal debt or poverty. This initial status is the determining factor for the terms of his eventual departure.
* **"he shall go out by himself:"**: This is the direct and mandated consequence of the first condition. If the servant was unmarried when he entered service, he is legally required to be released as an unmarried man, departing alone. This ensures that the terms of his original agreement are strictly adhered to, and no additional obligations or family members are imposed upon his freedom if they were not part of his original status.
* **"if he were married,"**: This clause introduces the second, contrasting condition, addressing a different scenario. It describes a servant who was already a married man, with a wife, at the time he commenced his period of servitude. This pre-existing marital status significantly alters the terms of his release, demonstrating a divine consideration for the existing family unit.
* **"then his wife shall go out with him."**: This is the crucial and compassionate provision for the married servant. It legally mandates that his wife, who was part of his household when he entered service, must be released alongside him. This prevents the hardship of servitude from dissolving the marriage or leaving the wife in a vulnerable, unsupported position, thereby highlighting God's profound protection of the family and marital bond.

#### Literary Devices
The legal text of Exodus 21:3 primarily employs **Casuistic Law**, a common legal form in the ancient Near East, which presents laws in an "if... then..." (or "when... then...") structure, addressing specific cases and their prescribed outcomes. This structure is clearly evident in "If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him," which precisely outlines the conditions and their corresponding consequences. The verse also utilizes strong **Parallelism** and **Contrast**. The two main clauses are structurally parallel ("If he came in by himself... he shall go out by himself" vs. "if he were married... his wife shall go out with him"), yet they present contrasting scenarios (unmarried vs. married) and contrasting outcomes (alone vs. with wife). This rhetorical device effectively highlights the different legal stipulations based on the servant's initial marital status, making the law clear, concise, and unambiguous. The precise, almost formulaic language is characteristic of legal codes, emphasizing clarity and divine authority.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 21:3 powerfully articulates God's character as a just, compassionate, and orderly lawgiver, even within the practical and often harsh realities of ancient Near Eastern society. It reveals a profound divine concern for human dignity, the sanctity of the family unit, and the equitable treatment of the vulnerable, positioning Israelite law as remarkably distinct and humane compared to contemporary legal codes. This statute underscores the principle that economic hardship should not lead to the dissolution of foundational social structures like marriage. It reflects God's commitment to protecting the marginalized and ensuring fairness, emphasizing that freedom and family integrity are divinely valued and protected under His covenant.

* [Deuteronomy 15:12-18](/deuteronomy/15-12 "Deuteronomy 15:12-18 - Laws Concerning Hebrew Servants") - Reinforces the six-year release, emphasizing the provision for the servant's well-being and freedom upon departure.
* [Leviticus 25:39-43](/leviticus/25-39 "Leviticus 25:39-43 - Laws for Hebrew Servants and Jubilee") - Further clarifies that Hebrew servants are not to be treated as slaves but as hired workers, emphasizing their eventual freedom and the land's ultimate ownership by God, which limits human claims.
* [Malachi 2:14-16](/malachi/2-14 "Malachi 2:14-16 - God's Condemnation of Divorce") - While addressing divorce, this passage highlights God's hatred of divorce and His desire for the preservation of the covenant of marriage, aligning with the protective spirit of Exodus 21:3 regarding marital bonds.

### REFLECTION AND APPLICATION
Exodus 21:3, though rooted in a specific ancient legal context, offers timeless principles regarding justice, equity, and the profound value of human relationships. It challenges us to reflect on how we, in contemporary society, uphold dignity and fairness within our economic and social structures. The divine concern for the family unit, even amidst financial distress, serves as a powerful reminder of the foundational importance of marriage and family in God's design. This verse prompts us to examine our own attitudes towards those in vulnerable positions—whether through employment, debt, or social marginalization—urging us to act with empathy, integrity, and a commitment to justice. It encourages us to advocate for and implement systems that protect human dignity and preserve the integrity of families, reflecting God's compassionate heart for all people in every sphere of life.

#### Questions for Reflection
* **How does this ancient law challenge modern perspectives on labor practices, debt relief, and human dignity in our society?**
* **In what practical ways can we, as individuals or communities, better uphold the sanctity and stability of marriage and family, especially when economic pressures arise?**
* **What steps can we take to ensure fair treatment and compassionate consideration for those who are economically vulnerable or in positions of lesser power today?**

### FAQ

**Does Exodus 21:3 endorse slavery as a permanent institution?**

Answer: No, Exodus 21:3, along with the broader Israelite legal code, does not endorse chattel slavery as a permanent, dehumanizing institution. Instead, it regulates a form of indentured servitude, typically entered into voluntarily due to debt or poverty, for a fixed term of six years. The laws in [Exodus](/exodus/21 "Exodus 21 - Laws for Servants and Justice") and throughout the Torah consistently distinguish this temporary, regulated Hebrew servitude from the perpetual, inherited, and often brutal forms of slavery prevalent in surrounding cultures. The very purpose of this law is to ensure a humane and just release, emphasizing the dignity of the individual and the importance of family, which is a stark contrast to the institution of chattel slavery.

**Why is the wife's status specifically mentioned and protected in this verse?**

Answer: The wife's status is crucial because it highlights God's profound concern for the preservation of the family unit and the dignity of individuals within that unit. In ancient patriarchal societies, a woman's economic security and social standing were often intrinsically tied to her husband. By mandating that the wife be released with her husband, the law prevents the economic hardship of the husband from dissolving the marriage, leaving the wife destitute, or separating the family. It underscores the divine value placed on the marital covenant and the integrity of the household, ensuring that the temporary servitude does not permanently undermine these foundational social structures, as further elaborated in [Exodus 21:4](/exodus/21-4 "Exodus 21:4 - Master Providing a Wife").

**What happens if a servant marries *during* his servitude, rather than before?**

Answer: Exodus 21:3 specifically addresses the servant's marital status *at the time he entered* service. The subsequent verse, [Exodus 21:4](/exodus/21-4 "Exodus 21:4 - Master Providing a Wife"), addresses the scenario where a master gives an unmarried servant a wife (who is a slave) during his term of service. In such a case, the wife and any children born to them remain the master's property upon the husband's release. This provision, while seemingly harsh to modern ears, leads to the option for the husband to choose perpetual servitude out of love for his family, ensuring they remain together, as detailed in [Exodus 21:5-6](/exodus/21-5 "Exodus 21:5-6 - Choosing Perpetual Servitude"). This demonstrates the law's comprehensive approach to various family situations arising from servitude.

### CHRIST-CENTERED FULFILLMENT
Exodus 21:3, with its emphasis on release from servitude and the restoration of freedom and family, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. Humanity, enslaved by the crushing debt of sin and the dominion of death, is utterly unable to "go out by himself" from this spiritual bondage. Just as the Hebrew servant was released after a set term, Christ’s atoning sacrifice on the cross marked the definitive and eternal "release" for all who believe, fulfilling the deepest yearnings for liberation found throughout the Old Testament. He is the ultimate Redeemer who pays the debt we could not, setting us truly free from the dominion of sin and its devastating consequences ([Romans 6:18](/romans/6-18 "Romans 6:18 - Freed from Sin")). Moreover, the law's compassionate concern for the family unit foreshadows Christ's work in reconciling estranged humanity to God, bringing us into His spiritual family as adopted sons and daughters ([Galatians 4:4-7](/galatians/4-4 "Galatians 4:4-7 - Adoption as Sons")). He not only frees the individual but also restores fractured relationships, bringing us into a new covenant community, the Church, which is the very family of God united in Him ([Ephesians 2:19](/ephesians/2-19 "Ephesians 2:19 - Fellow Citizens with the Saints")). Through Christ, we experience a freedom far greater and more enduring than any temporal release from servitude—a spiritual liberation that grants us eternal life and an unbreakable bond with our heavenly Father, ensuring that we "go out" from our former state of bondage into the glorious liberty of the children of God ([John 8:36](/john/8-36 "John 8:36 - The Son Sets You Free")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.