Exodus 21:7–11 mentions selling one’s daughter; how does this align with other biblical teachings on the value and protection of children?

Exodus 21:7–11 in Context

Exodus 21:7–11 states:

“And if a man sells his daughter as a servant, she is not to go free as the menservants do. If she is displeasing to her master who chose her for himself, he must let her be redeemed. He has no right to sell her to foreigners, since he has broken faith with her. And if he chooses her for his son, he must deal with her as with a daughter. If he takes another wife, he must not reduce the food, clothing, or marital rights of his first wife. If, however, he fails in these three duties, she is free to go without payment or money.”

This passage has, at times, raised questions about how it aligns with the broader witness of Scripture regarding the dignity of children. A careful study shows that the biblical text prescribes protective measures. These instructions reflect a specific cultural and economic context, set within an overarching biblical framework of valuing and safeguarding the vulnerable.

Ancient Near Eastern Customs and Terminology

In the ancient Near East, poverty and debt could force families to arrange for a daughter’s placement in another household. This arrangement might resemble a form of betrothal or indentured servitude, whereby a daughter would eventually marry the son of the household or become a wife or concubine to the master. However, within Israel, unlike surrounding cultures documented in texts such as the Laws of Hammurabi (dating from about 18th century BC), strict provisions were introduced to ensure a daughter could not be mistreated or discarded at will.

The word translated “sells” in Exodus 21:7 can be jarring in modern translation. In ancient Hebrew culture, “selling” often referred to entering into a legally binding arrangement to work and/or marry, rather than a demeaning transaction of ownership. Evidence from ancient Israelite papyri and parallel cultures indicates that these regulations were formally recognized “contracts,” accompanied by legal protections.

Protective Clauses in Exodus 21:7–11

1. Redemption Rights (v. 8): The master could not simply abandon or mistreat the young woman. If she did not fulfill her intended role as a wife or was deemed “displeasing,” she must be allowed to be “redeemed.” This implies that her family or kin could buy back her freedom, stopping abuse or neglect.

2. Prohibition Against Foreign Sale (v. 8): The text explicitly forbids selling her to foreigners. This contrasts starkly with non-Israelite practices, indicating that Israelite Law demanded greater respect for the individual’s covenant identity and lineage.

3. Full Familial Integration (v. 9): If the daughter-servant was chosen for the master’s son, “he must deal with her as with a daughter.” This directive elevates her status to full family member. Such a requirement protected her welfare and inheritance rights, underscoring the legal and relational significance of her position.

4. Protection of Marital Rights (v. 10): If the master took another wife, he was forbidden from withholding food, clothing, or marital rights from the first. The same principle guarded the well-being of a woman brought into a household. If these protections were denied, she went free without the customary payment.

The text as a whole provides safeguards rather than leaving the young woman subject to random exploitation. Ancient Israel’s laws distinguished themselves by placing limits on a master’s power and demanding moral responsibility toward those in one’s household.

Biblical Consistency on the Value of Children

Despite the understandable concerns arising from this passage, Scripture consistently underscores the blessing and value that children represent. The themes of protection and nurture appear repeatedly:

• Psalm 127:3: “Children are indeed a heritage from the LORD, and the fruit of the womb is His reward.”

• Deuteronomy 6:6–7: “These words I am commanding you today are to be upon your hearts. And you shall teach them diligently to your children…” — revealing the emphasis on spiritual and moral training of children.

• Genesis 33:5: Jacob calls his children “the children whom God has graciously given” — reflecting a deep sense of gratitude and divine blessing.

• Matthew 19:14: Jesus says, “Let the little children come to Me and do not hinder them! For the kingdom of heaven belongs to such as these.”

In addition, the Scriptures announce severe judgment upon those who harm children. Words of warning from Jesus highlight the gravity of caring for the vulnerable (cf. Luke 17:2). When read alongside the broader biblical account, Israelites were to treat children as God-given blessings and to protect them from abuse or unjust treatment.

Divine Concern for the Vulnerable and Poor

The core principle in Exodus 21:7–11 aligns with the many biblical instructions to protect vulnerable individuals within the covenant community. Mosaic Law repeatedly addresses strangers, widows, and orphans, demonstrating the virtues of mercy and justice (e.g., Deuteronomy 14:28–29, 24:19–21). While the daughter in Exodus 21:7–11 might be in a precarious economic situation, biblical law establishes rules preventing her from exploitation.

Scripture shows special care for orphans and those in servitude. As an example, Leviticus 25:39–42 discusses guidelines to protect debt-servants, indicating they must not be treated harshly but recognized ultimately as God’s people. These regulations stemmed from Israel’s history of captivity in Egypt, highlighting that they knew what it felt like to be oppressed and therefore were instructed to treat servants with justice and generosity (Exodus 22:21).

Archaeological and Cultural Corroborations

Archaeological discoveries from the regions of ancient Israel, including Israelite ostraca (pottery shards containing written transactions), confirm that servitude in biblical times usually included specific contractual terms and stipulations. Additionally, anthropological studies of ancient Near Eastern societies show that without such regulations, forced servitude often led to severe mistreatment. By contrast, the scriptural guidelines present a system designed to mitigate harm, allow redemption, and ensure provisions for individuals in need.

Scriptural Progression and Fulfillment

It is also important to see how these laws form foundational principles in Israel’s national life. In the broader trajectory of the biblical narrative, believers recognize an ultimate fulfillment in the advent of Christ, where dignity and restoration for all, including children, become even more explicit:

• Jesus’ High Regard for Children: Jesus’ teachings in passages like Matthew 19:13–15 reveal an intensified focus on valuing children.

• The Early Church Community: The New Testament church, as described in Acts 2:44–45, created support structures to care for every member’s needs, which would presumably include children who were orphaned or without provision.

This forward movement from regulation and protection in Old Testament law to the full embrace of children in the New Testament witness unfolds as part of the broader redemptive theme of Scripture.

Conclusion

Exodus 21:7–11 does not conflict with the biblical affirmation of children’s worth. Rather, it is a culturally contextualized set of protective laws designed to safeguard a young woman in an ancient economic arrangement. When viewed against the wider scriptural teaching—where children are viewed as blessings from God, and the vulnerable are granted specific legal protections—it becomes clear that the purpose of these laws was to ensure dignity and security, not to devalue or mistreat.

From the earliest pages of Scripture, children stand as those belonging first to God. The text in Exodus 21, though couched in ancient cultural practices, still demonstrates that children, even in dire financial situations, were never to be cast away, sold off to foreigners, or exploited. Instead, biblical law consistently underscored protections, reflecting God’s justice and compassion toward the defenseless.