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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.
That man is truly free, a true Hebrew, who is entirely God’s. Everything that he possesses shares in freedom. He has nothing in common with the man who rejects freedom and says, “I have loved my master.… I will not go out free.” The man who subjects himself to the world is returned not only to his master but also to his infirmity, because he loves the world or his mind, that is, his nous,the author of this desire. He is returned not only to his wife but even to those pleasures which make him so bound to household matters that he does not care for what is eternal. Thus “at his threshold and door his master shall pierce his ear,” in order that he might remember the decision by which he chose slavery.
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SUMMARY
Exodus 21:5 presents a profound exception within the Israelite laws concerning Hebrew servants, detailing the scenario where a servant, after completing six years of service, voluntarily chooses to remain with his master. This decision is driven by a deep, declared affection for his master, his wife (who was provided by the master), and their children, valuing these familial and relational bonds above his legal right to freedom. The verse highlights the sanctity of voluntary commitment and the powerful motivation of love and loyalty within the ancient Israelite household, setting the stage for a unique, lifelong bond.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several literary devices to convey its profound message. Contrast is central to the narrative, highlighting the stark choice between legal freedom and chosen servitude. The servant's declaration stands in direct opposition to the default expectation of release, emphasizing the extraordinary nature of his decision. There is an element of Paradox in the servant's choice: by choosing to remain in service, he arguably finds a deeper form of "freedom"—the freedom of security, belonging, and familial unity—that he would lose by pursuing legal independence. The phrase "plainly say" utilizes Emphasis through its Hebrew grammatical construction (the infinitive absolute), underscoring the sincerity, deliberateness, and solemnity of the servant's declaration. Furthermore, the entire scenario functions as Symbolism, where the servant's willingness to sacrifice personal liberty for love and loyalty foreshadows deeper spiritual truths about voluntary commitment and service, particularly within a covenant relationship with God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 21:5 offers profound theological insights into the nature of love, commitment, and service. It demonstrates that true loyalty can transcend mere legal obligation, arising from genuine affection and a deep desire for relational continuity. The servant's choice to sacrifice his legal freedom for the sake of his family and the bond with his master reflects a higher value placed on covenantal relationships and the well-being of the collective over individual autonomy. This passage subtly introduces the concept of voluntary, lifelong commitment born out of love, setting a precedent for understanding deeper spiritual bonds, including humanity's relationship with God, and foreshadowing the ultimate act of loving servitude in Christ.
REFLECTION AND APPLICATION
Exodus 21:5, though describing an ancient practice, resonates deeply with timeless principles of human relationship and commitment. It challenges us to consider what we truly value: is it absolute independence, or the profound security and joy found in loving, committed relationships? The servant's choice to forego personal liberty for the sake of family unity and loyalty to his master serves as a powerful metaphor for the voluntary commitments we make in our own lives—in marriage, in family, in friendships, and in our spiritual walk. True commitment, born out of love rather than obligation, is often the most meaningful and enduring. This passage encourages us to embrace the paradox that sometimes, in choosing to serve and bind ourselves to others out of love, we discover a deeper, more fulfilling freedom than that offered by unbridled autonomy. It calls us to reflect on the sacrifices we are willing to make for the people and purposes we genuinely love, reminding us that the deepest joy can be found not in self-assertion, but in self-giving for the sake of beloved others.
Questions for Reflection
FAQ
What kind of "servant" is being described in Exodus 21:5, and how is it different from common understandings of slavery?
Answer: The "servant" (ʻebed) in Exodus 21:5 refers specifically to a Hebrew individual who has entered into a temporary, regulated form of servitude, typically due to debt or extreme poverty. This was fundamentally different from the chattel slavery practiced in other ancient cultures, where individuals were considered property with no rights. A Hebrew servant's term of service was limited to six years, with release in the seventh year (Exodus 21:2 and Deuteronomy 15:12). They had legal protections, and their masters were commanded to treat them humanely. The scenario in Exodus 21:5 is unique because it describes a servant choosing to remain in service beyond the six years, motivated by love for his family and master, rather than being forced.
Why is it important that the servant "plainly say" his desire to remain, and what does this signify?
Answer: The phrase "plainly say" translates a Hebrew grammatical construction (ʼamor yo'mar) that emphasizes the certainty, deliberateness, and public nature of the servant's declaration. It is crucial because it underscores that the servant's decision to forgo his legal right to freedom is entirely voluntary and unambiguous. This prevents any future claims of coercion or misunderstanding. It signifies a profound, heartfelt commitment born out of genuine love and loyalty, not obligation or duress. This public, clear statement is essential before the ceremonial act of ear-piercing described in Exodus 21:6, which formally marks his lifelong bond to the household and solidifies his choice before God and the community.
CHRIST-CENTERED FULFILLMENT
Exodus 21:5, with its depiction of a servant's voluntary, love-motivated commitment, serves as a powerful Old Testament type pointing to the ultimate servanthood of Jesus Christ. Just as the Hebrew servant willingly chose to remain in service out of profound love for his master, wife, and children, so too did Christ, though eternally free and sovereign God, willingly humble Himself and take on the very nature of a servant (Philippians 2:7). His entire earthly ministry was characterized by a profound, declared love for His Father and for humanity, His "bride" the Church (Ephesians 5:25). He did not "go out free" from His divine mission to redeem humanity, but rather chose to remain in perfect obedience to the Father's will, even to the point of death on a cross (John 10:17-18). The servant's sacrifice of personal liberty for the sake of beloved relationships beautifully foreshadows Christ's ultimate sacrifice, where He willingly laid down His life to secure eternal freedom and family for those He loves, making us "fellow citizens with the saints and members of the household of God" (Ephesians 2:19). He is the true bondservant who, out of perfect love, chose not to be released from His mission, but to serve eternally for our salvation, forever bearing the marks of His devotion for us (Isaiah 53:5).