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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 21:9 presents a crucial provision within the Mosaic Law, detailing the elevated status of a Hebrew maidservant who has been sold by her father, should her master choose to betroth her to his son. This verse mandates that she is to be treated "after the manner of daughters," signifying a profound transformation of her standing from a mere servant to an integrated and cherished member of the household. This legal stipulation underscores God's deep concern for the vulnerable, His commitment to justice, and His compassionate design for human dignity, even within the ancient societal structures of servitude.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 21:9 primarily employs Legal Precedent and Contrast. The verse functions as a Legal Precedent, establishing a specific, compassionate rule for a particular social scenario within the broader Mosaic Law. It sets a clear standard for how vulnerable individuals, once brought into a family through betrothal, must be treated, reflecting God's concern for justice. The most striking literary device is Contrast, which highlights the dramatic shift in status for the maidservant. She moves from being a "servant" (implied from previous verses, e.g., Exodus 21:7) to being treated "after the manner of daughters." This stark juxtaposition emphasizes the compassionate and dignifying nature of God's law, elevating the individual from a position of potential exploitation to one of familial belonging and protection. This also functions as a powerful Metaphor for adoption or integration, where an outsider is brought in and given the full rights and privileges of a natural-born family member, a theme with profound theological implications.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 21:9 powerfully illustrates God's unwavering commitment to justice, dignity, and the protection of the vulnerable, even within the complex social structures of ancient Israel. It reveals a divine character that values human life and well-being above mere economic transaction or social status. The law's mandate to treat a betrothed maidservant "after the manner of daughters" reflects a profound theological principle: that those who are brought into the covenant community, regardless of their origin or initial status, are to be treated with love, care, and full rights, reflecting God's own compassionate nature and His desire for equitable relationships within His people. This principle transcends the specific context, calling believers to extend radical compassion and ensure justice for all, especially those who are marginalized or dependent, mirroring God's own heart for the oppressed.
REFLECTION AND APPLICATION
While the specific practice of selling daughters into servitude is no longer applicable today, the enduring principles embedded in Exodus 21:9 remain profoundly relevant for believers. This verse calls us to reflect on the inherent dignity of every human being, regardless of their social standing, economic status, or background. It challenges us to actively seek justice and compassion for the vulnerable in our own contexts, whether they are immigrants, the poor, the marginalized, the orphaned, the widowed, or those in positions of dependence. We are reminded of our responsibility to use any position of authority, influence, or resources we possess not for exploitation, but for the upliftment and protection of others. Furthermore, the concept of integrating an outsider "after the manner of daughters" speaks powerfully to the radical inclusivity of the Kingdom of God, urging us to welcome and embrace those who are different, fostering environments where all are treated with respect, love, and the full rights of belonging within the community of faith.
Questions for Reflection
FAQ
Was it common for fathers to sell their daughters into servitude in ancient Israel?
Answer: While the practice is mentioned in the Mosaic Law, it was likely a measure of last resort, primarily driven by extreme poverty or debt, serving as a desperate means of survival for the family. The law itself, as seen in Exodus 21:7-11, sought to regulate and mitigate the harshness of such situations by providing significant protections and pathways to dignity, distinguishing it sharply from more exploitative systems found in other ancient Near Eastern cultures. The Mosaic Law's primary aim was to prevent outright chattel slavery and ensure human dignity, even in difficult circumstances, by establishing rights and limits for both servants and masters.
What is the difference between "betrothed" and "married" in this context?
Answer: In ancient Israel, betrothal ('aras, from yâʻad) was a legally binding agreement that essentially conferred the status of marriage, though the couple had not yet begun living together or consummated the union. It was far more serious and legally weighty than a modern engagement. A betrothed woman was considered a wife, and breaking a betrothal required a formal divorce. Deuteronomy 22:23-24 illustrates the severity, prescribing the same penalty for adultery with a betrothed woman as with a married one. Exodus 21:9 emphasizes that once this formal betrothal to the son occurred, the maidservant's status immediately elevated to that of a family member, with corresponding rights and protections, even before the full marriage ceremony or cohabitation.
CHRIST-CENTERED FULFILLMENT
Exodus 21:9, with its radical elevation of a maidservant to the status of a beloved daughter, beautifully foreshadows the transformative work of Christ in redeeming humanity. We, who were once "slaves to sin" (Romans 6:6), alienated from God and without rights or inheritance in His household, are through Christ's atoning sacrifice "betrothed" to Him, brought into a new covenant relationship. The New Testament declares that through faith in Jesus, we receive the "Spirit of adoption as sons" (Romans 8:15), signifying that we are no longer servants but are welcomed as "heirs of God and fellow heirs with Christ" (Romans 8:17). Just as the maidservant was treated "after the manner of daughters," so too are believers, regardless of their former status, background, or spiritual destitution, welcomed into God's family with full rights, dignity, and a glorious inheritance, receiving the lavish care and unconditional love due to His beloved children (Galatians 3:26-29). This divine adoption transcends all earthly distinctions, demonstrating God's ultimate compassion and His desire to bring outsiders into His eternal family through the redemptive work of His Son, Jesus Christ, who makes all things new (2 Corinthians 5:17).