How should modern Christians interpret the laws in Exodus 21:3? Canonical Text Exodus 21:3: “If he comes in alone, he shall go out alone; if he has a wife, she shall go out with him.” Immediate Literary Context Exodus 21:2–6 governs the release of a Hebrew servant after six years of service. Verse 3 specifies the family status he retains when freed. The passage immediately follows the Ten Commandments (Exodus 20) and stands at the head of the “Book of the Covenant” (Exodus 20:22–23:33), establishing civil case law for Israel under Yahweh’s theocratic kingship. Historical–Cultural Background 1. Servanthood in Israel functioned primarily as debt relief, not chattel slavery. Comparative ANE collections (Code of Hammurabi §117; Middle Assyrian Laws A §36) required longer or permanent servitude; Exodus limits it to six years. 2. Archaeological tablets from Alalakh (Level IV, Tablet AT 456) show contractual release clauses strikingly similar to Exodus 21:2–3, confirming the historic plausibility of the text. 3. The term ʿeved (servant) spans a spectrum from bonded laborer to high-status court official (cf. 2 Samuel 9:2). Scripture consistently affirms the imago Dei of every person (Genesis 1:26–27), a doctrine absent from surrounding cultures. Theological Purpose Yahweh anchors social legislation in His redemptive act: “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery” (Exodus 20:2). Having liberated Israel, He prohibits perpetual bondage among His people (Leviticus 25:39–43). Verse 3 safeguards marital integrity and individual autonomy, balancing personal responsibility with covenantal compassion. Detailed Exegesis of Exodus 21:3 • “Comes in alone” (Heb. bəḵappō, lit. “with his body”)—the servant entered contract without dependents. Release mirrors entry, preventing a master from claiming relational rights beyond the agreed term. • “Has a wife” (ʾiššâ)—the text assumes a pre-existing marriage, not one provided by the master (contrast v. 4). She exits with her husband, preserving the family unit. • The verse thus restricts exploitation and upholds Genesis 2:24’s one-flesh principle. Intertextual Connections • Deuteronomy 15:12–18 reiterates the six-year limit, adding the requirement to furnish the servant liberally at release. • Jeremiah 34:14 rebukes Judah for ignoring Exodus 21, linking social injustice to covenant breach. • In the New Testament, Paul’s advice to Philemon regarding Onesimus (Philemon 15–16) echoes the call to treat Christians as freed siblings rather than property. Christological Fulfillment Jesus embodies the Jubilee liberation motif (Luke 4:18–21). By purchasing believers with His blood (1 Corinthians 6:20), He fulfills the typological pattern of release while transforming servanthood into voluntary discipleship (John 15:15). Ethical and Practical Application for Modern Christians 1. Bondage today often appears as debt cycles, human trafficking, or exploitative labor. Christians apply Exodus 21:3 by opposing modern slavery and safeguarding family unity. 2. Employment Practices: Employers should honor contracted terms, respect employee family commitments, and ensure pathways to advancement and freedom, reflecting the servant’s right to exit intact. 3. Church Ministry: Congregations support those emerging from incarceration, addiction, or debt with resources analogous to Deuteronomy 15’s send-off provisions. Answering Common Objections Objection 1: “The Bible condones slavery.” Response: Biblical servanthood is tightly regulated, temporary, and humanizing, contrasting sharply with New-World chattel slavery. Exodus 21:3’s protection of marital bonds is unprecedented in ancient codes, signaling a trajectory toward emancipation realized in Christ (Galatians 3:28). Objection 2: “These laws are obsolete.” Response: While the Mosaic civil code is not binding under the New Covenant (Hebrews 8:13), its moral principles—justice, mercy, and respect for human dignity—remain instructive (Matthew 5:17). Christians read Exodus 21:3 typologically and ethically, not juridically. Philosophical and Behavioral Insights Psychological studies (e.g., Deci & Ryan’s Self-Determination Theory) affirm that autonomy and relatedness are core human needs. Exodus 21:3 anticipates these findings by ensuring the servant’s personal agency and family cohesion, underscoring Scripture’s enduring wisdom. Archaeological and Historical Corroboration 1. Elephantine Papyri (5th cent. B.C.) record Jewish communities in Egypt releasing servants in year 7, directly reflecting Exodus 21 practice. 2. Ketef Hinnom Silver Scrolls (7th cent. B.C.) preserve the priestly blessing, confirming early transmission of Exodus-Numbers traditions and reinforcing their authority. Implications for Intelligent Design and Moral Law The objective moral intuition that coercive, perpetual slavery is wrong aligns with Romans 2:14-15’s law “written on their hearts.” Moral absolutes presuppose a transcendent Lawgiver, consistent with the teleological inference from the fine-tuned universe (Psalm 19:1). Summary Guidance Modern Christians interpret Exodus 21:3 as: • A historically grounded, divinely revealed statute limiting servitude and protecting the family; • A moral paradigm advocating human dignity and contractual fairness; • A typological foreshadowing of Christ’s liberating work; • A perpetual call to combat injustice, honor commitments, and uphold the sanctity of marriage and personal autonomy in every sphere of life. |
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