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, 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
* **Literary Context:** Exodus 21:11 is an integral part of the "Book of the Covenant" ([Exodus 20:22-23:33](/exodus/20-22-33 "Exodus 20:22-33 - The Book of the Covenant")), which directly follows the giving of the Ten Commandments on Mount Sinai. This strategic placement highlights that God's moral and ethical principles are not abstract ideals but are intended to be practically applied to daily life, social order, and interpersonal relationships within the covenant community. The specific legal section from [Exodus 21:7-11](/exodus/21-7-11 "Exodus 21:7-11 - Laws Concerning Female Bondservants") addresses the unique status of a female bondservant, often sold by her father due to economic hardship. Unlike male Hebrew bondservants, who typically served for 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/21-8-10 "Exodus 21:8-10 - Obligations to a Female Bondservant"). This particular verse, [Exodus 21:11](/exodus/21-11 "Exodus 21:11 - Freedom for the Neglected Bondservant"), serves as the concluding and protective clause for this specific legal provision, ensuring her dignity and providing a clear, non-negotiable path to freedom if her fundamental rights are violated.
* **Historical & Cultural Context:** Ancient Israelite society, like many in the ancient Near East, was predominantly patriarchal and agrarian, where economic stability was crucial for survival. Poverty could compel a father to sell his daughter into bondservice, a practice distinct from chattel slavery, as the Mosaic Law consistently provided protections and limitations on servitude, reflecting a divine concern for human dignity that sharply contrasted with surrounding cultures. In this context, a female bondservant was often integrated into the master's household, potentially as a domestic worker, concubine, or wife. 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.
* **Key Themes:** Exodus 21:11 significantly contributes to several overarching themes found throughout the book of Exodus and the Pentateuch. Foremost among these is **Divine Justice and Compassion**, demonstrating God's active intervention to protect the vulnerable and ensure equitable treatment within the covenant community. This law highlights the theme of **Human Dignity**, asserting that individuals, regardless of their social or economic status, possess inherent worth and are not to be treated as mere commodities. It also reinforces the theme of **Covenantal Responsibility**, illustrating that those in positions of authority—in this case, the master—have divinely mandated obligations to those under their care, and failure to meet these responsibilities results in severe consequences, including the forfeiture of rights. The provision for freedom "without money" further emphasizes God's commitment to **Liberation and Redemption**, echoing the larger narrative of Israel's own deliverance from bondage in Egypt ([Exodus 12](/exodus/12 "Exodus 12 - The Passover and Exodus")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **do (Hebrew, _ʻâsâh'_):** From H6213, this primitive root means "to do or make, in the broadest sense and widest application." In Exodus 21:11, "if he do not these three" signifies a failure to perform or fulfill the master's specific, legally mandated obligations. It implies an active neglect or omission of duty, highlighting that the master's responsibility was not passive but required deliberate provision and care.
* **go out (Hebrew, _yâtsâʼ'_):** From H3318, this primitive root means "to go (causatively, bring) out." In this context, it refers to the bondservant's physical and legal departure from the master's household and authority. This "going out" is a declaration of liberation, signifying the termination of her servitude and the restoration of her personal autonomy and social standing within the community.
* **free (Hebrew, _chinnâm'_):** From H2600, this word means "gratis, i.e., devoid of cost, reason, or advantage; without a cause (cost, wages)." Here, it emphasizes that the bondservant's release is not conditional on any payment from her or her family. This stipulation serves as both a penalty for the master's neglect and a profound protection for the bondservant, ensuring her freedom is absolute and unencumbered by further financial burden.
* **money (Hebrew, _keçeph'_):** From H3701, this word refers to "silver (from its pale color); by implication, money." In the phrase "without money," it explicitly states that no redemption price or compensation is required for the bondservant's liberation. This is a crucial detail, as it prevents the master from profiting from his own failure and ensures that the bondservant, likely already in a vulnerable financial position, is not further burdened by the cost of her own freedom.

#### Verse Breakdown
* **"And if he do not these three unto her":** This clause directly references the master's specific obligations outlined in the preceding verse, [Exodus 21:10](/exodus/21-10 "Exodus 21:10 - Master's Obligations"). "These three" unequivocally refers to her "food" (sustenance), her "raiment" (clothing), and her "duty of marriage" (or conjugal rights/maintenance). The phrase "do not" signifies a clear and actionable failure on the master's part to fulfill these fundamental and legally mandated provisions for the woman's well-being and dignity, representing a breach of his covenantal responsibility towards her.
* **"then shall she go out free":** This is the immediate and non-negotiable consequence of the master's failure. The woman is to be released from her bondservice without delay. This "going out free" is a powerful 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 represents a legal and social emancipation, restoring her personal liberty.
* **"without money":** This critical phrase underscores the unconditional and unburdened nature of her release. It means that neither the woman nor her family is required to pay any sum—no redemption price, no compensation—for her freedom. This stipulation serves as a significant deterrent against neglect and exploitation by the master, while simultaneously ensuring that the woman, who likely entered bondservice due to economic hardship, is not further disadvantaged. It highlights the punitive aspect for the master and the protective, restorative aspect for the bondservant, emphasizing God's concern for justice and the vulnerable.

#### 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.

* [Deuteronomy 24:14-15](/deuteronomy/24-14-15 "Deuteronomy 24:14-15 - Justice for the Needy and Oppressed")
* [Isaiah 1:17](/isaiah/1-17 "Isaiah 1:17 - Seek Justice, Defend the Oppressed")
* [Proverbs 31:8-9](/proverbs/31-8-9 "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 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
* **How does this ancient law challenge our modern understanding of justice and care for the vulnerable, particularly in economic or social disparities within our communities?**
* **In what ways might we, as individuals or communities, inadvertently or explicitly fail to uphold our obligations to those under our care or authority, whether in our homes, workplaces, or wider society?**
* **What practical steps can we take to advocate for the dignity and rights of marginalized individuals in our society today, actively reflecting God's profound concern for the oppressed and neglected?**

### 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 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](/exodus/21-7-11 "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"). 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](/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, 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). 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](/luke/4-18 "Luke 4:18 - Jesus' Mission Statement")), 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](/matthew/25-40 "Matthew 25:40 - Identifying with the Least of These")) 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](/1-peter/1-18-19 "1 Peter 1:18-19 - Redeemed by Christ's Blood")), 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](/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.