Exodus 21:11
If, however, he does not provide her with these three things, she is free to go without monetary payment.
If, however
This phrase introduces a conditional clause, indicating a situation that contrasts with the previous instructions. In the Hebrew text, the word "אם" (im) is used, which is a common conditional particle. It sets the stage for a legal stipulation, emphasizing the importance of justice and fairness in the treatment of individuals, particularly women in this context. The use of "however" suggests a deviation from expected norms, highlighting God's concern for the vulnerable.

he does not provide her
The phrase underscores the responsibility of the man to fulfill his obligations. The Hebrew verb "יעשה" (ya'aseh) implies action and provision. In the cultural and historical context of ancient Israel, this provision was not merely material but also relational and protective. The emphasis is on the man's duty to ensure the well-being of the woman, reflecting God's care for the marginalized and His desire for equitable treatment.

with these three things
This refers to the specific provisions mentioned earlier in the passage: food, clothing, and marital rights. The Hebrew text uses "שלש אלה" (shalosh eleh), which directly translates to "these three." These necessities are fundamental to human dignity and survival, and their mention underscores the comprehensive nature of God's law, which seeks to protect the basic rights and needs of individuals, especially those in vulnerable positions.

she is free to go
The phrase "she is free to go" signifies liberation and autonomy. In Hebrew, "ויצאה" (v'yatz'ah) conveys the idea of departure or release. This provision ensures that the woman is not bound to an unjust or neglectful situation. It reflects God's justice and mercy, providing a way out for those who are oppressed or mistreated, and it highlights the value of personal freedom and dignity in God's eyes.

without payment of money
This clause, "אין כסף" (ein kesef), indicates that the woman is not required to pay a redemption price for her freedom. In the ancient Near Eastern context, this was a significant provision, as it prevented further exploitation or financial burden on the woman. It underscores the principle that freedom and justice should not be contingent upon one's financial status, aligning with the broader biblical theme of God's impartiality and His provision for the poor and oppressed.

Persons / Places / Events
1. Hebrew Servant Girl
The context of this verse involves a Hebrew servant girl who has been sold into servitude, often due to poverty or debt. The law provided specific protections for her well-being.

2. Master
The individual who has purchased the servant girl. He is responsible for her care and is bound by the law to provide for her needs.

3. Moses
The leader of the Israelites who received the Law from God on Mount Sinai. He is the mediator through whom these laws were given to the people.

4. Mount Sinai
The place where God gave Moses the Law, including the regulations found in Exodus 21.

5. Israelites
The people to whom these laws were given, forming the covenant community under God's rule.
Teaching Points
God's Concern for Justice
This law reflects God's concern for justice and the protection of the vulnerable. It underscores the importance of treating all individuals with dignity and respect.

Provision and Responsibility
The master’s obligation to provide for the servant girl’s needs highlights the broader biblical principle of caring for those under our responsibility.

Freedom and Redemption
The provision for the servant girl’s freedom without payment points to the theme of redemption and liberation, which is central to the biblical account.

Equality Before God
The law serves as a reminder that all people, regardless of their social status, are valued by God and deserve fair treatment.

Application in Modern Context
While the specific cultural context of servitude may differ today, the principles of justice, provision, and freedom remain relevant in addressing issues of inequality and exploitation.
Bible Study Questions
1. How does the provision for the servant girl's freedom in Exodus 21:11 reflect God's character and His concern for justice?

2. In what ways can the principles found in Exodus 21:11 be applied to modern issues of social justice and human rights?

3. How do the laws regarding Hebrew servants in Exodus 21 relate to the broader biblical theme of redemption and freedom?

4. What responsibilities do we have today to ensure that those under our care or influence are treated with dignity and respect, as seen in the obligations of the master in Exodus 21:11?

5. How can the principles of equality and justice found in Exodus 21:11 inform our understanding of Galatians 3:28 and the unity of believers in Christ?
Connections to Other Scriptures
Deuteronomy 15:12-15
This passage also discusses the release of Hebrew servants, emphasizing the importance of treating them with dignity and providing for them upon their release.

Leviticus 25:39-43
These verses provide further instructions on the treatment of Hebrew servants, highlighting the principle of servitude as a temporary condition and the importance of freedom.

Galatians 3:28
In the New Testament, Paul speaks of the equality of all believers in Christ, which can be seen as a fulfillment of the principles of justice and equality found in the Old Testament laws.
Regulations for the Treatment of SlavesD. Young Exodus 21:1-11
Hebrew Bond-ServiceJ. Orr Exodus 21:2-12
Degraded Condition of Girls in AfricaExodus 21:7-11
People
Moses
Places
Mount Sinai
Topics
Depart, Doesn't, Free, Money, Nothing, Nought, Paying, Payment, Perform, Provide
Dictionary of Bible Themes
Exodus 21:2-11

     5504   rights

Exodus 21:2-14

     5378   law, OT

Exodus 21:7-11

     5672   concubines
     7447   slavery, in OT

Exodus 21:8-11

     5415   money, uses of

Exodus 21:10-11

     5702   husband

Library
The Development of the Earlier Old Testament Laws
[Sidenote: First the principle, and then the detailed laws] If the canon of the New Testament had remained open as long as did that of the Old, there is little doubt that it also would have contained many laws, legal precedents, and ecclesiastical histories. From the writings of the Church Fathers and the records of the Catholic Church it is possible to conjecture what these in general would have been. The early history of Christianity illustrates the universal fact that the broad principles are
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Kinsman Redeemer
'After that he is sold he may be redeemed again; one of his brethren may redeem him.'--LEV. xxv. 48. There are several of the institutions and precepts of the Mosaic legislation which, though not prophetic, nor typical, have yet remarkable correspondences with lofty Christian truth. They may be used as symbols, if only we remember that we are diverting them from their original purpose. How singularly these words lend themselves to the statement of the very central truths of Christianity--a slavery
Alexander Maclaren—Expositions of Holy Scripture

Non-Resistance
'Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 39. But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. 41. And whosoever shall compel thee to go a mile, go with him twain. 42. Give to him that asketh thee, and from him that would borrow of thee turn not thou away.'--MATT. v. 38-42. The old law
Alexander Maclaren—Expositions of Holy Scripture

A Discourse of the Building, Nature, Excellency, and Government of the House of God; with Counsels and Directions to the Inhabitants Thereof.
BY JOHN BUNYAN, OF BEDFORD. 'Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth.'--Psalm 26:8 ADVERTISEMENT BY THE EDITOR. Beautiful in its simplicity is this treatise on the Church of Christ, by John Bunyan. He opens, with profound knowledge and eminent skill, all those portions of sacred writ which illustrate the nature, excellency, and government of the house of God, with the personal and relative duties of its inhabitants. It was originally published in
John Bunyan—The Works of John Bunyan Volumes 1-3

Appeal to the Christian Women of the South
BY A.E. GRIMKE. "Then Mordecai commanded to answer Esther, Think not within thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place: but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this. And Esther bade them return Mordecai this answer:--and so will I go in unto the king,
Angelina Emily Grimke—An Appeal to the Christian Women of the South

The Doctrine of Non-Resistance to Evil by Force Has Been Professed by a Minority of Men from the Very Foundation of Christianity. Of the Book "What
CHAPTER I. THE DOCTRINE OF NON-RESISTANCE TO EVIL BY FORCE HAS BEEN PROFESSED BY A MINORITY OF MEN FROM THE VERY FOUNDATION OF CHRISTIANITY. Of the Book "What I Believe"--The Correspondence Evoked by it-- Letters from Quakers--Garrison's Declaration--Adin Ballou, his Works, his Catechism--Helchitsky's "Net of Faith"--The Attitude of the World to Works Elucidating Christ's Teaching--Dymond's Book "On War"--Musser's "Non-resistance Asserted"--Attitude of the Government in 1818 to Men who Refused to
Leo Tolstoy—The Kingdom of God is within you

The Sermon on the Mount - the Kingdom of Christ and Rabbinic Teaching.
It was probably on one of those mountain-ranges, which stretch to the north of Capernaum, that Jesus had spent the night of lonely prayer, which preceded the designation of the twelve to the Apostolate. As the soft spring morning broke, He called up those who had learned to follow Him, and from among them chose the twelve, who were to be His Ambassadors and Representatives. [2500] [2501] But already the early light had guided the eager multitude which, from all parts, had come to the broad level
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Deputation from Jerusalem - the Three Sects of the Pharisees, Sadducees, and Essenes - Examination of their Distinctive Doctrines.
APART from the repulsively carnal form which it had taken, there is something absolutely sublime in the continuance and intensity of the Jewish expectation of the Messiah. It outlived not only the delay of long centuries, but the persecutions and scattering of the people; it continued under the disappointment of the Maccabees, the rule of a Herod, the administration of a corrupt and contemptible Priesthood, and, finally, the government of Rome as represented by a Pilate; nay, it grew in intensity
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in
Thomas Watson—The Ten Commandments

That Deep Things Ought not to be Preached at all to Weak Souls.
But the preacher should know how to avoid drawing the mind of his hearer beyond its strength, lest, so to speak, the string of the soul, when stretched more than it can bear, should be broken. For all deep things should be covered up before a multitude of hearers, and scarcely opened to a few. For hence the Truth in person says, Who, thinkest thou, is the faithful and wise steward, whom his Lord has appointed over his household, to give them their measure of wheat in due season? (Luke xii. 42).
Leo the Great—Writings of Leo the Great

In Death and after Death
A sadder picture could scarcely be drawn than that of the dying Rabbi Jochanan ben Saccai, that "light of Israel" immediately before and after the destruction of the Temple, and for two years the president of the Sanhedrim. We read in the Talmud (Ber. 28 b) that, when his disciples came to see him on his death-bed, he burst into tears. To their astonished inquiry why he, "the light of Israel, the right pillar of the Temple, and its mighty hammer," betrayed such signs of fear, he replied: "If I were
Alfred Edersheim—Sketches of Jewish Social Life

Councils of Ariminum and Seleucia.
Part I. History of the Councils. Reason why two Councils were called. Inconsistency and folly of calling any; and of the style of the Arian formularies; occasion of the Nicene Council; proceedings at Ariminum; Letter of the Council to Constantius; its decree. Proceedings at Seleucia; reflections on the conduct of the Arians. 1. Perhaps news has reached even yourselves concerning the Council, which is at this time the subject of general conversation; for letters both from the Emperor and the Prefects
Athanasius—Select Works and Letters or Athanasius

The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage,
John Edgar McFadyen—Introduction to the Old Testament

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