Exodus 21:11

KJV

And if he do not these three unto her, then shall she go out free without money.

KJV (with Strong's)

And if he do {H6213} not these three {H7969} unto her, then shall she go out {H3318} free {H2600} without money {H3701}.

Complete Jewish Bible

If he fails to provide her with these three things, she is to be given her freedom without having to pay anything.

Berean Standard Bible

If, however, he does not provide her with these three things, she is free to go without monetary payment.

American Standard Version

And if he do not these three things unto her, then shall she go out for nothing, without money.

Commentary

### SUMMARY
Exodus 21:11, situated within the "Book of the Covenant," articulates a profound legal safeguard for a female bondservant who has been integrated into her master's household, often through betrothal or marriage to him or his son. This statute mandates that if the master fails to provide her with the three fundamental provisions—food, clothing, and conjugal rights—she is to be released from servitude immediately and without any financial obligation. This divine decree underscores God's unwavering commitment to justice, human dignity, and the protection of the vulnerable, even within the social structures of ancient Israel.

### CONTEXT
* **Literary Context:** Exodus 21:11 is a crucial component of the "Book of the Covenant" (Exodus 20:22-23:33), which immediately follows the giving of the Ten Commandments on Mount Sinai. This placement is highly significant, demonstrating that God's moral law is not merely abstract but has tangible, practical implications for daily life, social order, and interpersonal relationships within the covenant community. The specific section from [Exodus 21:7-11](/exodus/21-7 "Exodus 21:7-11 - Laws Concerning Female Bondservants") addresses the unique legal status of a female bondservant sold by her father, primarily due to economic hardship. Unlike male Hebrew bondservants, whose terms of service were typically limited to six years before their release ([Exodus 21:2](/exodus/21-2 "Exodus 21:2 - Release of Male Bondservants")), the female bondservant's situation often involved a more permanent integration into the master's family, either as a wife to the master himself or to his son, as detailed in [Exodus 21:8-10](/exodus/21-8 "Exodus 21:8-10 - Obligations to a Female Bondservant"). This specific verse, [Exodus 21:11](/exodus/21-11 "Exodus 21:11 - Freedom for the Neglected Bondservant"), serves as the concluding and protective clause for this particular legal provision, ensuring her dignity and providing a clear path to freedom if her fundamental rights are violated.

* **Historical & Cultural Context:** Ancient Israelite society, like many in the ancient Near East, was patriarchal and agrarian, where economic stability was paramount. Poverty could compel a father to sell his daughter into bondservice, not necessarily as a slave in the modern sense, but as a domestic worker who might also be taken as a concubine or wife. This practice was distinct from chattel slavery, as the Mosaic Law consistently provided protections and limitations on servitude, reflecting a divine concern for human dignity that contrasted sharply with surrounding cultures. The master's obligations to provide "food, raiment, and her duty of marriage" ([Exodus 21:10](/exodus/21-10 "Exodus 21:10 - Master's Obligations")) were not merely customary but legally binding, underscoring the woman's status as more than mere property once integrated into the household in this manner. The provision for her release "without money" in [Exodus 21:11](/exodus/21-11 "Exodus 21:11 - Freedom for the Neglected Bondservant") was a radical protection, ensuring that even the most vulnerable members of society had recourse against neglect and exploitation, reflecting the ethical framework of the covenant God established with His people.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **'Onah (Hebrew, _ʿōnāh'_):** While not explicitly in Exodus 21:11, this word is crucial for understanding "these three" as it appears in [Exodus 21:10](/exodus/21-10 "Exodus 21:10 - Master's Obligations"). It is often translated as "duty of marriage," "conjugal rights," or "maintenance." The precise meaning has been debated, but its inclusion alongside "food" and "raiment" (clothing) suggests a comprehensive provision for the woman's well-being, encompassing not just physical sustenance but also the relational and intimate aspects of a marital bond. This highlights the law's concern for her holistic dignity and integration into the household, not merely as a servant, but as a person with recognized rights.
* **Free (Hebrew, _ḥopšî'_):** This term signifies liberation from servitude. In the context of ancient Israel, being "free" meant release from the bonds of obligation and ownership, allowing the individual to return to their family or live independently. The declaration of freedom here is a powerful statement of divine justice, indicating that the master's failure to uphold his fundamental duties forfeited his right to her service. It implies a restoration of personal autonomy and social standing.
* **Without money (Hebrew, _bəlo' kessef'_):** This phrase is highly significant. It means that no redemption price or compensation is required from the woman or her family for her release. This stipulation serves as a penalty for the master's neglect and a profound protection for the bondservant. It ensures that her freedom is absolute and unencumbered by further financial burden, emphasizing that her release is a matter of justice, not a transaction.

#### Verse Breakdown
* **"And if he do not these three unto her":** This clause refers directly back to the master's obligations outlined in [Exodus 21:9-10](/exodus/21-9 "Exodus 21:9-10 - Master's Obligations to a Betrothed Bondservant"). "These three" specifically denote her "food," "raiment" (clothing), and "duty of marriage" (or conjugal rights/maintenance). The phrase "do not" signifies a failure on the master's part to fulfill these fundamental and legally mandated provisions for the woman's well-being and dignity, indicating a breach of his covenantal responsibility towards her.
* **"then shall she go out free":** This is the direct and immediate consequence of the master's failure. The woman is to be released from her bondservice. This "going out free" is a declaration of her liberation, signifying that her status as a bondservant is terminated, and she is no longer under the master's authority or ownership. It is a legal and social emancipation.
* **"without money":** This critical phrase emphasizes the unconditional nature of her release. It means that neither the woman nor her family is required to pay any sum for her freedom. This stipulation serves as a deterrent against neglect and exploitation by the master, while simultaneously ensuring that the woman, likely already in a vulnerable financial position, is not further burdened. It underscores the punitive aspect for the master and the protective, restorative aspect for the bondservant, highlighting God's concern for justice and the vulnerable.

#### Literary Devices
Exodus 21:11 employs several literary devices that enhance its meaning and impact. It is a prime example of **Casuistic Law**, a common form in ancient Near Eastern legal codes, which presents laws in an "if...then" format (e.g., "If he does not... then she shall go out free"). This structure clearly defines specific cases and their corresponding legal consequences, leaving no ambiguity regarding the master's obligations and the bondservant's rights. The verse also utilizes **Contrast**, setting the master's failure to provide against the bondservant's guaranteed liberation. This highlights the stark difference between exploitation and divine protection. Furthermore, there is an element of **Divine Providence** woven throughout, as the law itself, given by God, serves as a testament to His active concern for the vulnerable and marginalized within society, ensuring their basic human dignity is upheld even in challenging circumstances.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 21:11 powerfully articulates God's profound concern for justice, human dignity, and the protection of the vulnerable, themes that resonate throughout the entire biblical narrative. Despite the hierarchical social structures of ancient Israel, God's law consistently intervenes to safeguard the rights of those in subordinate positions, reflecting His own character as a righteous and compassionate judge. This statute underscores the principle that even those in positions of authority have clear, divinely mandated obligations to those under their care, and failure to meet these responsibilities results in severe consequences. The law demonstrates that human beings, regardless of their social or economic status, possess inherent value and are not to be treated as mere commodities. It serves as a foundational example of God's ethical framework, where justice is not merely punitive but also redemptive, aiming to restore dignity and freedom.

* [Deuteronomy 24:14-15](/deuteronomy/24-14 "Deuteronomy 24:14-15 - Justice for the Needy")
* [Isaiah 1:17](/isaiah/1-17 "Isaiah 1:17 - Seek Justice, Defend the Oppressed")
* [Proverbs 31:8-9](/proverbs/31-8 "Proverbs 31:8-9 - Speak Up for the Voiceless")

### REFLECTION AND APPLICATION
While the specific social context of bondservitude in ancient Israel is not directly replicated in most modern societies, the enduring principles embedded in Exodus 21:11 remain profoundly relevant for contemporary life. This verse serves as a timeless reminder of God's unwavering commitment to justice and the dignity of every human being, especially those in vulnerable positions. It calls us to critically examine how we treat those who are dependent on us, whether in employer-employee relationships, family dynamics, or societal structures. Are we upholding our obligations with integrity and compassion? Are we ensuring that basic needs are met and fundamental rights are respected, particularly for those who lack power or voice? This passage challenges us to advocate for fair treatment, to fulfill our responsibilities, and to actively work against any form of exploitation or neglect. It compels us to embody God's character by championing justice for the marginalized and ensuring that human dignity is never compromised for economic gain or convenience.

#### Questions for Reflection
* **How does this ancient law challenge our modern understanding of justice and care for the vulnerable, particularly in economic or social disparities?**
* **In what ways might we, as individuals or communities, fail to uphold our obligations to those under our care or authority, whether explicitly or implicitly?**
* **What practical steps can we take to advocate for the dignity and rights of marginalized individuals in our society today, reflecting God's concern for the oppressed?**

### FAQ

**What does "these three" refer to in Exodus 21:11?**

Answer: "These three" refers to the three fundamental provisions that a master was legally obligated to provide for a female bondservant who had been taken as a wife or betrothed to himself or his son. These obligations are explicitly detailed in [Exodus 21:10](/exodus/21-10 "Exodus 21:10 - Master's Obligations") as her "food," her "raiment" (clothing), and her "duty of marriage" (often translated as conjugal rights or comprehensive maintenance). The failure to provide any one of these three provisions triggered her immediate release.

**Why was a female bondservant's situation different from a male's?**

Answer: The situation of a female bondservant, as described in [Exodus 21:7-11](/exodus/21-7 "Exodus 21:7-11 - Laws Concerning Female Bondservants"), was distinct from that of a male Hebrew bondservant primarily because her service was often tied to potential marriage or integration into the master's family. Male Hebrew bondservants were typically released after six years of service ([Exodus 21:2](/exodus/21-2 "Exodus 21:2 - Release of Male Bondservants")), regardless of their treatment. For a female bondservant, especially if she was taken as a wife or betrothed to the master's son, her status shifted from mere servant to a more integrated family member, albeit still in a subordinate position. This integration came with specific, legally mandated protections and provisions, including the right to freedom if these provisions were not met, as outlined in [Exodus 21:11](/exodus/21-11 "Exodus 21:11 - Freedom for the Neglected Bondservant").

**Does this verse condone slavery?**

Answer: It is crucial to understand ancient Israelite bondservice within its historical and cultural context, distinguishing it from the chattel slavery practiced in other nations and later periods. The Mosaic Law, while acknowledging the existence of bondservice, consistently introduced radical protections, limitations, and pathways to freedom that were unparalleled in the ancient world. [Exodus 21:11](/exodus/21-11 "Exodus 21:11 - Freedom for the Neglected Bondservant") is a prime example of this, demonstrating God's concern for the dignity and rights of the bondservant by mandating their unconditional release if basic human needs and marital obligations were neglected. The Bible's trajectory consistently points towards freedom and justice, and while it regulates existing social structures, it also lays the groundwork for their eventual transformation, reflecting God's ultimate desire for human liberty and dignity.

### CHRIST-CENTERED FULFILLMENT
Exodus 21:11, with its emphasis on liberation for the neglected and the protection of the vulnerable, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The law's provision for a bondservant to "go out free without money" powerfully foreshadows the spiritual liberation accomplished by Christ. Humanity, enslaved by sin and unable to pay the price for its freedom, is set free by the ultimate sacrifice of the [Lamb of God, who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Jesus declares His mission to "proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed" ([Luke 4:18](/luke/4-18 "Luke 4:18 - Jesus' Mission Statement")). He is the one who perfectly fulfills the law's intent by demonstrating God's unwavering concern for the marginalized and oppressed, identifying with the "least of these" ([Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Identifying with the Least of These")). Through His atoning work on the cross, we are redeemed "not with perishable things such as silver or gold, but with the precious blood of Christ" ([1_peter/1-18](/1-peter/1-18 "1 Peter 1:18-19 - Redeemed by Christ's Blood")), granting us a freedom that is truly "without money," a gift of grace. In Christ, the distinctions of master and servant are transcended, as all who believe are united as co-heirs and children of God, called to live in the glorious freedom of His new covenant ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - Unity in Christ") and [Galatians 5:1](/galatians/5-1 "Galatians 5:1 - Freedom in Christ")).

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.