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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 21:7, a pivotal verse within the "Book of the Covenant," addresses the unique legal status of a daughter sold into servitude by her father, typically due to severe economic distress. This statute establishes a crucial distinction, stipulating that her release conditions differ significantly from those of male Hebrew servants. This differentiation highlights God's profound concern for the vulnerable, particularly women, within the ancient Near Eastern societal framework, aiming to regulate and humanize an existing practice by offering a pathway for the maidservant's integration into the master's family, often through marriage, rather than a temporary labor arrangement.
CONTEXT
Literary Context: Exodus 21:7 is embedded within the "Book of the Covenant" (Exodus 21-23), which immediately follows the foundational Decalogue given at Mount Sinai. This section of Mosaic Law provides detailed civil and social regulations, serving as practical applications of the broader moral principles outlined in the Ten Commandments. Specifically, the initial verses of chapter 21 (verses 1-11) delineate laws concerning various forms of servitude, establishing distinct legal frameworks for Hebrew male servants, female servants, and non-Hebrew slaves. Verse 7 directly follows the statute governing male Hebrew servants, who are mandated to be released after six years of service, as detailed in Exodus 21:2. The unique provision for the female maidservant in this verse, further elaborated upon in Exodus 21:8-11, underscores a distinct purpose for her servitude, often involving potential integration into the master's family through marriage or concubinage, rather than merely temporary labor. This sequential placement emphasizes the contrast and the specific protections afforded to her.
Historical & Cultural Context: In the ancient Near East, the practice of selling oneself or one's children into servitude was a harsh but common reality, often a last resort in response to extreme economic hardship such as famine, overwhelming debt, or abject poverty. This form of servitude was generally distinct from chattel slavery, often functioning as a type of indentured servitude with specific legal limitations. Women, particularly daughters, were exceptionally vulnerable in these patriarchal societies, frequently lacking independent economic means or legal standing. While the practice of a father selling his daughter may appear severe by contemporary standards, the Mosaic Law, in stark contrast to the often brutal and less protective laws of surrounding cultures (such as the Code of Hammurabi), sought to regulate and humanize existing customs. God's law provided a framework that offered legal protections and a pathway to a more secure future for the female servant, often through marriage to the master or his son, thereby elevating her status beyond that of a mere bondservant and affording a measure of security and dignity not typically available to women in similar circumstances in other ancient societies. This reflects God's profound concern for justice and the protection of the marginalized, even within the challenging realities of the time.
Key Themes: Exodus 21:7 contributes significantly to several overarching themes within the "Book of the Covenant" and the broader Pentateuch. Foremost among these is Divine Justice and Compassion, demonstrating God's meticulous concern for the vulnerable and marginalized, particularly women, within a patriarchal society. The law's differentiation for the female servant highlights the theme of Protection of the Weak, ensuring that even in dire circumstances, a pathway to dignity and security is provided. It also illustrates the theme of Regulation of Societal Practices, where God does not always abolish existing customs but rather regulates them to infuse them with justice and humanity, contrasting sharply with the often exploitative norms of the ancient Near East. Furthermore, the potential for integration into the master's family points to the theme of Redemption and Belonging, offering a form of social elevation and security that transcends mere temporary servitude, echoing God's desire to bring His people into a secure and familial relationship with Him, as seen in the broader narrative of Israel's deliverance from Egyptian bondage in Exodus 1, Exodus 2, Exodus 3, Exodus 4, Exodus 5, Exodus 6, Exodus 7, Exodus 8, Exodus 9, Exodus 10, Exodus 11, Exodus 12, Exodus 13, Exodus 14, Exodus 15.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Exodus 21:7 is Contrast. The verse explicitly draws a distinction between the legal treatment of the female maidservant and that of the male Hebrew servant, stating "she shall not go out as the menservants do." This immediately highlights the unique nature of her servitude and the distinct legal provisions designed for her. This Legal Precedent then serves as a foundational statement, setting the stage for the detailed regulations concerning female servants in the subsequent verses Exodus 21:8-11. The law, while operating within the societal norms of the time, demonstrates Divine Concern and Compassionate Legislation, showcasing God's active involvement in establishing a more just and humane framework, particularly for those in precarious positions. By providing specific protections and pathways for integration rather than simple dismissal, the text subtly employs Irony, as what might initially appear as a lack of freedom (not "going out") is, in fact, a provision for greater security and potential elevation of status.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 21:7 profoundly reveals God's meticulous concern for justice and the welfare of the vulnerable, even within the complex and often harsh social realities of the ancient world. While the practice of selling a daughter seems deeply unsettling by modern standards, the Mosaic Law did not create this practice but rather regulated it, aiming to provide dignity, protection, and a potential pathway to a better life for those in desperate circumstances. This statute, by distinguishing the female maidservant's rights from those of male servants, highlights God's specific care for women, who were often among the most vulnerable in patriarchal societies. It underscores the enduring biblical principle that God's laws are designed to uplift the marginalized, prevent exploitation, and ensure that even in difficult situations, basic human dignity and rights are upheld, reflecting His compassionate and righteous character.
REFLECTION AND APPLICATION
Exodus 21:7, though rooted in an ancient context, offers timeless principles for reflection and application today. It compels us to consider how God's character, marked by profound justice and unwavering compassion, is reflected even in laws addressing difficult societal realities. We are challenged to look beyond the surface of ancient practices and discern the underlying divine heart that consistently seeks to protect the vulnerable and ensure dignity for all, especially those without power or voice. This verse prompts us to examine our own societies for systems or practices that might subtly or overtly exploit the marginalized, whether through economic hardship, social inequality, or lack of legal protection. It calls us to ask how we, as individuals and communities, can embody God's concern for justice, advocate for equitable laws, and actively work to alleviate suffering and uphold the inherent dignity of every person, particularly those who are most susceptible to exploitation or systemic disadvantage. Our faith should move us to action, transforming our communities to better reflect the divine order of justice and mercy.
Questions for Reflection
FAQ
Why would a father sell his daughter into servitude in ancient Israel?
Answer: In ancient Israel, as in many ancient Near Eastern societies, a father might sell his daughter into servitude primarily due to extreme economic hardship, such as overwhelming debt, famine, or severe poverty. This was often a desperate measure to ensure the family's survival or to repay a debt, as it provided a means of sustenance and a degree of security for the daughter, who might otherwise face starvation or a worse fate. The Mosaic Law did not institute this practice but regulated it, aiming to provide protections and a pathway to a more stable future for the daughter, often through integration into the master's family, thereby reflecting God's compassionate oversight of societal realities.
What was the key difference between a male servant's release and a female maidservant's situation according to this law?
Answer: The key difference, as stated in Exodus 21:7, is that the female maidservant "shall not go out as the menservants do." According to Exodus 21:2, a male Hebrew servant was to be released after six years of service, free to return to his family. However, a female maidservant sold by her father was not automatically released after a set period. Her servitude often carried the potential for integration into the master's family, either as a concubine or a wife for the master or his son, as elaborated in Exodus 21:8-11. This arrangement was intended to provide her with a more permanent and secure status within the household, elevating her position beyond that of a temporary laborer and offering a form of protection against the destitution she might face if simply released.
CHRIST-CENTERED FULFILLMENT
Exodus 21:7, with its unique and protective provisions for the vulnerable female maidservant, profoundly foreshadows the radical compassion and redemptive work of Jesus Christ. While the Mosaic Law regulated existing societal practices to mitigate their harshness and inject divine justice into a fallen world, Christ's coming ushered in a new covenant that transcends and ultimately fulfills these Old Testament shadows. Jesus consistently championed the cause of the marginalized, the vulnerable, and the oppressed, embodying the very heart of God's concern for those without power or voice, declaring His mission to "proclaim good news to the poor... freedom for the prisoners and recovery of sight for the blind, to set the oppressed free" (Luke 4:18-19). He did not merely regulate existing systems of servitude but offered ultimate freedom from the far more profound bondage of sin and death, providing a spiritual "going out" that no earthly law could achieve, proclaiming, "So if the Son sets you free, you will be free indeed" (John 8:36). In Christ, the distinctions that once defined social status or gender are transcended, for "there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). His sacrificial death on the cross is the ultimate act of redemption, buying us back from a far greater spiritual debt than any human poverty could incur, integrating us into the very family of God as beloved sons and daughters, co-heirs with Him in His glorious inheritance (Romans 8:17). Thus, the protective and integrative intent of Exodus 21:7 finds its most profound and complete fulfillment in the inclusive, liberating, and dignifying grace of Christ's kingdom, where the vulnerable are not merely protected but are lifted up and given eternal belonging and an unshakeable identity in God.