Exodus 21:3

Translation
King James Version
If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him.
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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.
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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.
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Berean Standard Bible
If he arrived alone, he is to leave alone; if he arrived with a wife, she is to leave with him.
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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.
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World English Bible Messianic
If he comes in by himself, he shall go out by himself. If he is married, then his wife shall go out with him.
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Geneva Bible (1599)
If he came himselfe alone, he shall goe out himselfe alone: if hee were married, then his wife shall go out with him.
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Young's Literal Translation
if by himself he cometh in, by himself he goeth out; if he is owner of a wife, then his wife hath gone out with him;
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See also
Deuteronomy 15:12Deuteronomy 15:14
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The Kingdom of Egypt in the Time of Moses
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In the KJVVerse 2,081 of 31,102

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SUMMARY

Exodus 21:3, a pivotal statute within the "Book of the Covenant," meticulously outlines the conditions for the release of a Hebrew servant upon the completion of their six-year term of service. This specific regulation differentiates 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 component of the "Book of the Covenant" (Exodus 20:22-23:33), a comprehensive collection of civil and social laws divinely imparted to Moses immediately following the revelation of the Ten Commandments on Mount Sinai. This particular section, beginning in Exodus 21:2, initiates the intricate regulations governing Hebrew servants. The preceding verse 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, 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, emphasizing the sanctity of human relationships within the covenant community.
  • 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, famine, or even as a form of legal penalty. 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 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.
  • Key Themes: This verse contributes significantly to several key themes prevalent throughout the Book of Exodus and the Pentateuch. Foremost among these is Divine Justice and Compassion, as God's law ensures equitable treatment even for those in vulnerable positions, differentiating it from the often-harsh legal systems of surrounding nations. It also highlights the Sanctity of the Family Unit, demonstrating God's deep concern for the preservation of marriage and the household, even when economic hardship necessitates temporary servitude. The principle of Freedom and Release is foundational, emphasizing that servitude is a temporary state, culminating in liberation, a theme echoed in the broader narrative of Israel's deliverance from Egyptian bondage (Exodus 12). Finally, it underscores Covenantal Relationship, where God's people are called to reflect His character in their societal structures, treating one another with the same mercy and justice they have received from Him (Leviticus 25:39-43).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • himself (Hebrew, gaph', H1610): From an unused root meaning "to arch," this word refers to the "back" and by extension, the "body" or "self." In the phrase "came in by himself" or "go out by himself," it emphasizes the individual's solitary status, indicating that the servant was an unattached person, without a spouse, at the time of entry into or exit from servitude.
  • go out (Hebrew, yâtsâʼ', H3318): A primitive root meaning "to go or come out," "to come forth," or "to depart." This term denotes the act of liberation or release from servitude. Its repetition in the verse underscores the legal certainty and divine mandate for the servant's emancipation after the prescribed six-year term, signifying a return to full freedom and autonomy.
  • married (Hebrew, baʻal H1167, ʼishshâh, H1167): The phrase "if he were married" combines baʻal (master, husband, owner) and ʼishshâh (woman, wife). Literally "owner of a wife" or "husband of a woman," this clearly indicates that the servant was already a married man with a spouse when he commenced his period of service. While baʻal 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 - Reinforces the six-year release, emphasizing the provision for the servant's well-being and freedom upon departure, including the command to "furnish him liberally" upon release.
  • Leviticus 25:39-43 - 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 and ensures a humane approach to debt and poverty.
  • Malachi 2:14-16 - 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 and the integrity of the family.

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. This ancient law calls us to consider how we can be agents of God's justice and compassion in a world still marked by economic disparities and relational brokenness, ensuring that no one is left to "go out by himself" when they should be accompanied by the support and love of community and family.

Questions for Reflection

  • How does this ancient law challenge modern perspectives on labor practices, debt relief, and human dignity in our society, particularly concerning the vulnerable?
  • 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, reflecting God's heart for justice?

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 21 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.

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, 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. This demonstrates the law's comprehensive approach to various family situations arising from servitude, prioritizing the family bond even within the legal framework.

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). 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). 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). 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).

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Commentary on Exodus 21 verses 1–11

I. II. Main points1. 2. Sub-points

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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