Exodus 21:4

KJV

If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master's, and he shall go out by himself.

KJV (with Strong's)

If his master {H113} have given {H5414} him a wife {H802}, and she have born {H3205} him sons {H1121} or daughters {H1323}; the wife {H802} and her children {H3206} shall be her master's {H113}, and he shall go out {H3318} by himself {H1610}.

Complete Jewish Bible

But if his master gave him a wife, and she bore him sons or daughters, then the wife and her children will belong to her master, and he will leave by himself.

Berean Standard Bible

If his master gives him a wife and she bears him sons or daughters, the woman and her children shall belong to her master, and only the man shall go free.

American Standard Version

If his master give him a wife and she bear him sons or daughters; the wife and her children shall be her master’s, and he shall go out by himself.

Commentary

### SUMMARY
Exodus 21:4, a precise legal provision within the "Book of the Covenant," addresses the specific situation of a Hebrew male servant whose master provides him with a wife during his six-year term of service. This statute dictates that while the servant himself is released as an individual in the seventh year, the wife and any children born from that union remain under the master's authority. This law illuminates the intricate social and legal framework of ancient Israel, where the master's act of providing a wife established a distinct legal claim over her and her offspring, ensuring the servant's personal freedom but not that of the family acquired under the master's auspices.

### CONTEXT
* **Literary Context:** Exodus 21:4 is situated within the broader "Book of the Covenant," a foundational collection of divine laws delivered to Moses immediately after the Ten Commandments, spanning [Exodus 20:22-23:33](/exodus/20-22-33 "Exodus 20:22-23:33 - The Book of the Covenant"). More specifically, it is part of the initial section detailing regulations concerning Hebrew servants, which commences in [Exodus 21:2](/exodus/21-2 "Exodus 21:2 - Laws for Hebrew Servants"). The preceding verses, [Exodus 21:2-3](/exodus/21-2-3 "Exodus 21:2-3 - Conditions for Servant's Release"), lay down the general rule: a Hebrew man who enters servitude must serve for six years and be released "free by himself" in the seventh. Verse 4 then introduces a critical qualification to this general rule, addressing the unique circumstance where the master provides the servant with a wife. The subsequent verses, [Exodus 21:5-6](/exodus/21-5-6 "Exodus 21:5-6 - Servant's Choice for Permanent Service"), further elaborate on this scenario, outlining the servant's option to voluntarily choose permanent servitude if he desires to remain with the family provided by his master. This structured, casuistic legal style ("if... then...") is characteristic of ancient Near Eastern law codes and reflects a systematic approach to governance.
* **Historical & Cultural Context:** The laws governing servitude in ancient Israel, as detailed in [Exodus 21](/exodus/21 "Exodus 21 - Laws for Servants and Other Cases"), were fundamentally different from the chattel slavery prevalent in surrounding empires like Egypt or Mesopotamia. Hebrew servitude was typically a temporary arrangement, often entered into voluntarily due to debt, poverty, or as a form of judicial punishment, functioning more as indentured labor. The Hebrew term `עֶבֶד` (_'eved_), frequently translated as "slave," more accurately denotes a "servant" or "bondservant" when referring to fellow Israelites, emphasizing a temporary, contractual relationship. The master's provision of a wife to a male servant, as described in Exodus 21:4, underscores the patriarchal and communal structure of ancient Israelite society. In this context, such an act was significant, enabling the servant to establish a family and providing the master with additional labor through the wife and any children. The legal principle that the wife and children remained the master's stemmed from the fact that the master provided the means for their union and sustenance, and they were not part of the servant's original household or "property" prior to his servitude. This system aimed to regulate social interactions, provide a framework for economic stability, and mitigate exploitation within a societal structure that, while appearing harsh by modern standards, was more humane than other contemporary systems.
* **Key Themes:** This verse contributes to several overarching themes within the Book of Exodus and the broader Pentateuch. It highlights the theme of **Justice and Equity** under God's Law, demonstrating God's meticulous concern for regulating human relationships and ensuring a measure of fairness even within a system of temporary servitude. The distinction between the servant's individual freedom and the master's claim over the acquired family underscores the theme of **Property and Provision**, illustrating that what is provided by one party remains under their authority, even as the recipient gains personal liberation. Furthermore, the law subtly points to the theme of **Covenantal Relationship**, where the terms of engagement, whether between God and Israel or between individuals, carry specific rights, responsibilities, and consequences. The provisions for the Hebrew servant, including the mandated release in the seventh year, also foreshadow the broader theme of **Redemption and Liberation** that is central to the Exodus narrative, where God brings His people out of bondage into freedom, as powerfully depicted in [Exodus 14](/exodus/14 "Exodus 14 - The Crossing of the Red Sea").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Master (Hebrew, _ʼâdôwn'_):** From the Hebrew `אָדוֹן` (H113), this term signifies a "sovereign," "controller," "lord," or "owner." In Exodus 21:4, the `אָדוֹן` is the central figure whose action of providing the wife initiates the specific legal scenario. His authority and ownership are the basis for the subsequent legal claim over the wife and any children born during the servant's period of service. The word emphasizes the hierarchical structure of the household and the master's legal standing.
* **Given (Hebrew, _nâthan'_):** The Hebrew verb `נָתַן` (H5414) is a primitive root meaning "to give," "put," or "make," used with a wide latitude of application. In this context, "have given" indicates a deliberate act of provision by the master. This act is not merely a benevolent gesture but a legal transaction that establishes the master's claim over the woman and her offspring. It highlights the master's active role in shaping the servant's family life and, consequently, the legal status of that family.
* **Go out (Hebrew, _yâtsâʼ'_):** Derived from the Hebrew `יָצָא` (H3318), a primitive root meaning "to go out" or "bring out," this verb describes the servant's departure from servitude. The phrase "he shall go out by himself" (with `בְּגַפּוֹ` from `גַּף` H1610, meaning "his body" or "himself") underscores the individual nature of his freedom. This emphasizes the stark contrast between his personal liberation and the retention of the family by the master, highlighting that the freedom granted is specific to the individual servant, not to the family unit created under the master's provision.

#### Verse Breakdown
* **"If his master have given him a wife,"**: This opening clause establishes the precise condition for the subsequent legal ruling. It presupposes that the servant did not enter servitude with a wife, but rather the master facilitated the marriage. This act of provision by the master is the foundational legal premise for his subsequent claim over the wife and any future offspring. It implies a contractual agreement or understanding where the master's investment in the servant's family life comes with specific terms.
* **"and she have born him sons or daughters;"**: This further specifies the condition, indicating that the provided wife has become fruitful and children have been born from this union during the servant's period of service. The birth of offspring solidifies the master's claim, as these children are born into his household, under his provision, and contribute to his household's labor and lineage, further tying them to his authority.
* **"the wife and her children shall be her master's,"**: This is the core legal pronouncement. Because the master provided the wife and sustained the family, they are legally considered his property or remain under his continued authority. This reflects the ancient legal understanding where individuals or family units, especially those acquired or born under the provision of a household head, remained bound to that household, distinct from the temporary nature of the male servant's personal labor contract.
* **"and he shall go out by himself."**: This concluding clause reiterates the servant's personal freedom, but with a crucial qualification. He is released as an individual, unencumbered by the family ties that were established under the master's provision. This highlights the temporary nature of his personal servitude and the permanent nature of the master's claim over the family he provided, emphasizing the legal distinction between the servant's original status and the family created within the master's household.

#### Literary Devices
The primary literary device at play in Exodus 21:4 is **Casuistic Law**, also known as case law. This legal style is characterized by an "if... then..." structure, presenting a specific hypothetical situation and then stating the precise legal consequence. The verse clearly adheres to this pattern: "If his master have given him a wife... and she have born him sons or daughters; then the wife and her children shall be her master's, and he shall go out by himself." This precise, conditional formulation is typical of ancient Near Eastern legal codes, including a significant portion of the "Book of the Covenant," demonstrating a systematic and comprehensive approach to governing various social scenarios. There is also a strong element of **Juxtaposition** or **Contrast** within the verse, highlighting the stark difference between the servant's individual freedom ("he shall go out by himself") and the continued ownership or authority over his family ("the wife and her children shall be her master's"). This contrast underscores the legal complexities and the societal values concerning property, family, and personal liberty in ancient Israel, emphasizing the limitations of the servant's freedom based on the terms of his servitude.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 21:4, while detailing an ancient legal scenario, offers profound theological and thematic insights into God's character and His covenant with Israel. It underscores God's meticulous concern for justice, order, and the regulation of human relationships within society, even amidst practices that appear challenging through a modern ethical lens. The law's precision in defining rights and responsibilities, even in complex situations of servitude and family formation, reflects a divine desire for a just and stable community. It highlights the tension between individual freedom and communal obligations, and the implications of choices and provisions within a covenantal framework. The passage implicitly teaches about the nature of ownership and provision, demonstrating that what is provided by one party (the master) remains under their authority, even as the recipient (the servant) gains personal liberation. This divine concern for the details of social order reveals a God who is intimately involved in the daily lives and interactions of His people, seeking to establish a society that reflects His righteousness.

* [Exodus 21:2-3](/exodus/21-2-3 "Laws for Hebrew Servants and Release")
* [Exodus 21:5-6](/exodus/21-5-6 "Servant's Option for Permanent Service")
* [Deuteronomy 15:12-18](/deuteronomy/15-12-18 "Release of Hebrew Servants in the Seventh Year")

### REFLECTION AND APPLICATION
While the specific practice of indentured servitude is not directly applicable in contemporary society, Exodus 21:4 offers enduring principles for reflection and spiritual application. It compels us to consider the profound implications of our choices and commitments, particularly when they involve others and shape our future. The servant's acceptance of a wife from his master, while offering immediate comfort and the blessing of family, carried a significant long-term consequence for his personal freedom. This serves as a powerful spiritual metaphor for the choices we make today: do we prioritize temporary comforts, worldly attachments, or immediate gratification, even if they might hinder our ultimate spiritual liberation in Christ? The passage also reminds us of God's unwavering concern for justice and the careful regulation of human relationships, even within imperfect systems. It challenges believers to actively seek equity, compassion, and ethical integrity in all their dealings, recognizing that true liberation often involves a reordering of priorities, a willingness to relinquish what might impede our spiritual growth, and a profound trust in God's perfect provision and timing. Our ultimate freedom is found not in earthly arrangements, but in Christ alone.

#### Questions for Reflection
* **How does this passage challenge or affirm my understanding of true freedom and personal responsibility in my spiritual walk?**
* **In what ways might I be "bound" by choices, attachments, or relationships that, while initially appealing or beneficial, could ultimately hinder my spiritual liberation and full devotion to God?**
* **What does this ancient law reveal about God's character, particularly His concern for order, justice, and the sanctity of human relationships, even within complex societal structures?**

### FAQ

**Why would a master give a servant a wife, and why would the servant accept?**

Answer: A master might provide a servant with a wife for several practical and economic reasons. Firstly, it could ensure the servant's contentment and stability, potentially increasing his productivity and loyalty to the household. Secondly, and more significantly, it would provide the master with additional labor through the wife and any children born from the union, effectively expanding his household and workforce. For the servant, accepting a wife from the master was often a matter of necessity or opportunity. Many servants entered service due to extreme poverty and lacked the means to acquire a wife independently. This provision offered the chance to establish a family, which was highly valued in ancient society, even if it meant a complex situation regarding their future freedom, as precisely detailed in [Exodus 21:4](/exodus/21-4 "Exodus 21:4 - Master-Provided Wife and Family"). It offered a path to family life that might otherwise be unavailable.

**Does this verse promote or endorse slavery as we understand it today?**

Answer: No, this verse does not promote or endorse chattel slavery as it is understood in modern terms, such as the transatlantic slave trade. The Hebrew servitude described in [Exodus 21](/exodus/21 "Exodus 21 - Laws for Servants") was fundamentally different. It was typically a temporary, often voluntary arrangement (due to debt, poverty, or as a form of judicial punishment) for a fixed period of six years, with a mandated release in the seventh year. It included specific protections for the servant and was strictly regulated by divine law, contrasting sharply with the brutal, dehumanizing, and often lifelong chattel slavery. While the concept of "ownership" or continued authority over the wife and children by the master in this specific scenario is challenging to modern sensibilities, it must be understood within the legal and social framework of ancient Near Eastern patriarchal societies, where the provider of the means for a family's existence had a legal claim over them. The Mosaic Law consistently sought to mitigate the harshness of such practices and provide more humane treatment than surrounding cultures, reflecting God's justice even within imperfect human systems.

**How does this ancient law relate to modern family structures and rights?**

Answer: Directly, this ancient law has no bearing on modern family structures and rights. Contemporary family law and human rights principles are founded on individual liberty, mutual consent, and equality, concepts that were not universally prevalent in ancient patriarchal societies. The idea of a master having a legal claim over a wife and children provided to a servant is antithetical to modern understandings of human rights, personal autonomy, and family formation. However, indirectly, the passage can prompt valuable reflection on enduring themes of provision, responsibility, the impact of choices on family dynamics, and the evolution of human rights. It highlights how legal and social structures profoundly shape family life and underscores the immense progress in human rights and ethical understanding over millennia. Spiritually, it can serve as a powerful reminder of the ultimate freedom and new family identity believers gain in Christ, which transcends earthly legal structures and societal norms, as beautifully articulated in passages like [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Jew or Gentile, Slave or Free in Christ").

### CHRIST-CENTERED FULFILLMENT
Exodus 21:4, a specific legal statute from the Old Covenant, offers a profound typological shadow that points to the greater spiritual freedom and new identity found in Christ. The Hebrew servant, bound by economic necessity and the terms of his servitude, yearns for release after six years, going out "by himself." This earthly bondage foreshadows humanity's inherent spiritual servitude to sin and the Law, a condition from which we are utterly incapable of freeing ourselves. Just as the master's provision of a wife created ties that prevented the servant from taking his family into freedom, so too do our old allegiances, the "works of the flesh," and the "children" of our sinful nature (our self-reliance, our attempts at self-justification) prevent us from fully entering the glorious, unencumbered freedom offered by Christ. The ultimate "Master" is God, and through His Son, Jesus Christ, He provides the means for true and eternal liberation. Jesus, though God, "made himself nothing by taking the very nature of a servant" ([Philippians 2:7](/philippians/2-7 "Philippians 2:7 - Christ's Humility as a Servant")), entering into human bondage to redeem us from the dominion of sin. He is the one who declares, "So if the Son sets you free, you will be free indeed" ([John 8:36](/john/8-36 "John 8:36 - Son Sets You Free")). Our freedom in Christ often requires us to "go out by ourselves" in a spiritual sense, leaving behind the old self, its attachments, and its former ways that are not of God, even if they were once familiar or comforting. We are called to be "free from sin and enslaved to God" ([Romans 6:18](/romans/6-18 "Romans 6:18 - Free from Sin")), embracing a new identity and a new family in the Spirit, a family not bound by earthly masters, temporary provisions, or the limitations of the Law, but by the eternal covenant of grace established through Christ's perfect sacrifice and resurrection.

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.