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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.
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SUMMARY
Exodus 21:10, a pivotal legal stipulation within the "Book of the Covenant," profoundly illustrates God's unwavering commitment to justice and the protection of vulnerable individuals, particularly women, within the ancient Israelite social framework. Addressing the complex reality of a society where polygamy was permitted, this verse meticulously outlines a husband's non-negotiable obligations to his existing wife, mandating that her fundamental rights to provision, protection, and conjugal intimacy must be maintained without diminution, even if he takes an additional spouse. It stands as a powerful testament to the divine demand for equity and dignity in domestic arrangements, reflecting a standard far exceeding that of surrounding cultures.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 21:10 masterfully employs several significant literary devices to convey its powerful and precise legal message. The primary device is Legal Stipulation, characteristic of the entire "Book of the Covenant," which presents a clear, concise, and prescriptive command outlining expected behavior and its consequences. The use of the strong negative command, "shall he not diminish," functions as an emphatic Prohibition, underscoring the absolute and non-negotiable nature of the husband's responsibility and preventing any reduction in the first wife's established rights. Furthermore, the listing of "her food, her raiment, and her duty of marriage" creates a compelling Triadic Structure, a common rhetorical device in ancient Near Eastern legal texts that provides a comprehensive, memorable, and holistic enumeration of key obligations. This triad effectively covers the physical, protective, and intimate aspects of a wife's needs, demonstrating a complete understanding of her well-being. The verse's brevity, directness, and the use of imperative language also contribute to its profound Clarity and Authority, leaving no room for ambiguity regarding the divine expectation for justice and consistent care within the marital covenant.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 21:10, while rooted in a specific ancient context, resonates with enduring theological principles concerning God's character and His expectations for human relationships. It powerfully demonstrates God's unwavering commitment to justice and His particular concern for the vulnerable and marginalized, even within the intimate sphere of the family. This law reveals a divine standard that elevates the dignity and rights of women, ensuring they are not treated as disposable property but as individuals deserving of consistent care and respect. It establishes a baseline of equitable treatment, preventing neglect and abuse by explicitly defining a husband's non-negotiable obligations. This divine concern for the well-being of the less powerful is a consistent theme throughout Scripture, reflecting God's own nature as a righteous and compassionate judge who champions the cause of the oppressed.
REFLECTION AND APPLICATION
While the specific social context of polygamy may not be directly applicable to most modern societies, the enduring principles embedded in Exodus 21:10 remain profoundly relevant for Christian marriage and relationships today. This verse serves as a powerful reminder of the comprehensive and undiminished care that a husband is called to provide for his wife. It challenges husbands to consider their responsibilities not merely as financial providers, but as vigilant guardians of their wives' holistic well-being—physically, emotionally, and intimately. The command "shall he not diminish" speaks to the essential need for consistent, unwavering commitment and attentive presence, ensuring that no competing demands, external pressures, or personal distractions lead to the neglect of the marital bond or the profound needs of one's spouse. It calls for a love that is active, sacrificial, and continually seeks the flourishing of the beloved, mirroring the steadfast love of God Himself. For all believers, this passage underscores the profound importance of upholding justice and dignity in all relationships, reflecting God's heart for the vulnerable and marginalized in every sphere of life, from the home to the wider community.
Questions for Reflection
FAQ
Does Exodus 21:10 endorse polygamy?
Answer: No, Exodus 21:10 does not endorse polygamy as God's ideal, but rather regulates it within the existing social realities of ancient Israel. God's original design for marriage, established in Genesis 2:24, is clearly monogamous, emphasizing a man and woman becoming "one flesh" in an exclusive union. However, polygamy was a widespread practice in the ancient Near East, and the Mosaic Law, while not promoting it, often provided regulations to mitigate its potential for injustice and to protect the vulnerable within such arrangements. This verse is a prime example of God's concern for the dignity and rights of the first wife, ensuring she was not neglected or abused simply because her husband took another spouse. It reveals God's justice operating within a fallen world, providing a framework for ethical conduct even when human practices deviate from His perfect will.
How does "duty of marriage" apply in modern Christian marriages?
Answer: In modern Christian marriages, "duty of marriage" (Hebrew: ʻôwnâh') continues to signify the importance of mutual conjugal intimacy and relational care. While the ancient context was specific to a husband's obligation to his wife within a polygamous setting, the New Testament expands this concept to one of mutual responsibility within a monogamous union. For instance, 1 Corinthians 7:3-5 explicitly states that "The husband should fulfill his marital duty to his wife, and likewise the wife to her husband." This emphasizes that intimacy is a mutual obligation within the covenant of marriage, designed for pleasure, procreation, and preventing temptation. Therefore, in contemporary Christian marriage, "duty of marriage" encompasses the ongoing commitment to emotional, physical, and spiritual intimacy, ensuring that neither spouse neglects the relational well-being and needs of the other, thereby fostering a thriving and God-honoring union.
CHRIST-CENTERED FULFILLMENT
Exodus 21:10, with its meticulous concern for the dignity and comprehensive provision of a vulnerable wife, powerfully foreshadows the ultimate, undiminished care that Christ provides for His bride, the Church. Just as the ancient law ensured a wife's "food, raiment, and duty of marriage" would not be diminished, so Christ, as the heavenly Bridegroom, consistently and perfectly provides for His Church's every need. He offers spiritual nourishment through His Word, the true "Bread of Life" (John 6:35), sustaining our very souls. He provides spiritual covering and righteousness through His perfect sacrifice, clothing us in His imputed righteousness, which is our "fine linen, bright and pure" (Revelation 19:8). Furthermore, the "duty of marriage" finds its ultimate fulfillment in His constant, intimate communion and fellowship with believers, a promise of His abiding presence "always, to the end of the age" (Matthew 28:20). The command "shall he not diminish" finds its perfect and eternal fulfillment in Christ, whose love for the Church is unwavering, sacrificial, and eternally complete (Ephesians 5:25-27). He never neglects His covenant obligations but rather gave Himself up for her, nourishing and cherishing her, ensuring her ultimate sanctification and glorification. Thus, this ancient legal text points us to the profound and undiminished grace of our Savior, who perfectly embodies the divine concern for justice, provision, and intimate relationship, securing our eternal well-being.