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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 21:11, embedded within the "Book of the Covenant," establishes a critical legal protection for a female bondservant who has been integrated into her master's household, typically through betrothal or marriage to him or his son. This divine statute mandates her immediate and unencumbered release from servitude if the master fails to provide her with three fundamental provisions: food, clothing, and conjugal rights. This decree powerfully underscores God's unwavering commitment to justice, human dignity, and the profound protection of the vulnerable, even within the complex social structures of ancient Israel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 21:11 effectively employs several literary devices that enhance its meaning and reinforce its legal and theological impact. It is a quintessential example of Casuistic Law, a prevalent form in ancient Near Eastern legal codes, which presents laws in an "if...then" structure ("If he does not... then she shall go out free"). This format provides clear, specific cases and their corresponding legal consequences, leaving no ambiguity regarding the master's obligations and the bondservant's guaranteed rights. The verse also utilizes powerful Contrast, juxtaposing the master's failure to provide essential care against the bondservant's immediate and unconditional liberation. This highlights the stark difference between exploitation and divinely mandated protection. Furthermore, there is an element of Divine Sanction 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. The precise and unyielding language of "without money" functions as a form of Legal Emphasis, underscoring the absolute nature of her freedom and the severity of the master's breach.
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.
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 inherent 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 broader 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 diligently 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, always striving to reflect His heart for the oppressed.
Questions for Reflection
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 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 and unconditional 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, 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), 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. This unique legal framework highlights God's particular concern for the dignity and rights of women in a patriarchal society.
Does this verse condone slavery?
Answer: It is crucial to understand ancient Israelite bondservice within its historical and cultural context, distinguishing it sharply 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 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, culminating in the spiritual freedom offered through Christ.
CHRIST-CENTERED FULFILLMENT
Exodus 21:11, with its emphasis on liberation for the neglected and the profound protection of the vulnerable, finds its ultimate and most complete fulfillment in the person and redemptive 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 utterly unable to pay the infinite price for its own freedom, is set free by the ultimate, unmerited sacrifice of the Lamb of God, who takes away the sin of the world. Jesus Himself declared 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), embodying God's unwavering concern for the marginalized and oppressed. He perfectly fulfills the law's intent by identifying with the "least of these" (Matthew 25:40) and by offering a redemption that is truly "without money." 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 1:18-19), granting us a freedom that is a pure gift of divine 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 and Galatians 5:1).