Êxodo 23
David Guzik · Citado em PreceptAustin
Êxodo 23
Guzik - Being poor did not make one right in a legal dispute, but it should never keep them from getting a fair hearing and justice. Duncan - In verses 6 through 9...we’re back to those court laws again. Here we see some demands for Israel’s judges to show impartial justice to all alike. There’s a special burden on those who are in positions of influence to show justice to the vulnerable. In the legal system, sometimes the only people who can help the vulnerable are those who have been officially charged to do so and placed in positions of leadership and responsibility. Currid - This statute is the reverse of the coin in relation to 23:3. Whereas that earlier verse forbids partiality towards the poor, this verse prohibits any form of bias against them. Pervert (05186)(natah) means to stretch out, to extend and has 3 primary nuanes, in this passage meaning to turn aside from justice. The Septuagint translates natah with the verb diastrepho which literally means to twist throughout or to distort. Related Resources: What does the Bible say about injustice? | GotQuestions.org Exodus 23:7 "Keep far from a false charge, and do not kill the innocent or the righteous, for I will not acquit the guilty. NET Exodus 23:7 Keep your distance from a false charge– do not kill the innocent and the righteous, for I will not justify the wicked. NLT Exodus 23:7 "Be sure never to charge anyone falsely with evil. Never sentence an innocent or blameless person to death, for I never declare a guilty person to be innocent. ESV Exodus 23:7 Keep far from a false charge, and do not kill the innocent and righteous, for I will not acquit the wicked. far from: Ex 23:1 Lev 19:11 De 19:16-21 Job 22:23 Pr 4:14,15 Isa 33:15 Lu 3:14 Eph 4:25 1Th 5:22 the innocent: De 27:25 for I will not: Ex 34:7 Pr 17:15 Na 1:3 Ro 1:18 2:5,6 Exodus 23 Resources - Multiple Sermons and Commentaries CAREFUL NOT TO CONVICT OR HARM THE INNOCENT Keep far from a false charge - The idea is stay away from it and have nothing to do with a false charge. (Literally in Hebrew "a false matter"). To whom does this directive refer? Some commentators think this is primarily directed to the judges in Israel and that is certainly possible. and do not kill the innocent or the righteous - We saw an example of this miscarriage of justice in the result of false charges against Naboth described above (see note). For I will not acquit the guilty - NLT - "I never declare a guilty person to be innocent." God's verdict is always perfect because He is omniscient and sees the heart. God refuses to pervert justice and will not call the one who is guilty "not guilty." The point would seem to be that if in taking care to not falsely charge or convict the innocent some who are guilty are set "scot free" like we say, ultimately they will stand before the righteous Judge and will not be set scott free, but will surely be found guilty. NET Note adds "God will not declare right the one who is in the wrong. Society should also be consistent, but it cannot see the intents and motives, as God can." J Ligon Duncan has an interesting interpretation on not acquit the guilty reasoning that "The judge becomes guilty in a wrongful conviction of the innocent and God is saying, “I won’t forget that. I will bring about justice.” The judge is to have nothing to do with fraudulent claims. In this case a miscarriage of justice that would result in the death penalty being applied to an innocent person. We are to be careful not to convict or harm the innocent because God is the judge. Currid takes a different approach writing "It also teaches that the judge ought to be careful in deciding criminal cases, lest the innocent or righteous person be erroneously condemned. And if this means there is a risk that a criminal might go unpunished, there is no need to despair, for ultimately the wicked will be brought to account before Yahweh" Exodus 23:8 "You shall not take a bribe, for a bribe blinds the clear-sighted and subverts the cause of the just. NET Exodus 23:8 "You must not accept a bribe, for a bribe blinds those who see and subverts the words of the righteous. NLT Exodus 23:8 "Take no bribes, for a bribe makes you ignore something that you clearly see. A bribe makes even a righteous person twist the truth. ESV Exodus 23:8 And you shall take no bribe, for a bribe blinds the clear-sighted and subverts the cause of those who are in the right. NIV Exodus 23:8 "Do not accept a bribe, for a bribe blinds those who see and twists the words of the righteous. KJV Exodus 23:8 And thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous. take: De 16:19 1Sa 8:3 12:3 Ps 26:10 Pr 15:27 17:8,23 19:4 Ec 7:7 Isa 1:13 5:23 Eze 22:12 Ho 4:18 Am 5:12 Mic 7:3 Exodus 23 Resources - Multiple Sermons and Commentaries BRIBERY BLINDS AND SUBVERTS JUSTICE Related Passage: Deuteronomy 27:25 ‘Cursed is he who accepts a bribe to strike down an innocent person.’ And all the people shall say, ‘Amen.’ Deuteronomy 16:19 “You shall not distort justice; you shall not be partial, and you shall not take a bribe, for a bribe blinds the eyes of the wise and perverts the words of the righteous. Proverbs 17:23 A wicked man receives a bribe from the bosom To pervert the ways of justice. You shall not take a bribe, for a bribe blinds the clear-sighted and subverts the cause of the just - Bribe (shochad) is first in the sentence for emphasis and is translated in the Septuagint with the word doron which means a gift, in this case a gift given for the purpose of influencing one's decision. The problem with a "gift" is that it clouds one's clear thinking ("the gift blindeth the wise" KJV; Literal Hebrew = “blinds the open-eyed") and therefore distorts justice. Note the two effects of a bribe - (1) blinds one to something that they would otherwise clearly be able to see and (2) it perverts or distorts justice. Subverts the cause can be rendered "distorts the words." NLT - "Take no bribes, for a bribe makes you ignore something that you clearly see. A bribe makes even a righteous person twist the truth." Alan
Êxodo 23
Guzik notes that "Jesus simply summarized these laws promoting kindness and fair conduct in the community of Israel: You shall love … your neighbor as yourself (Luke 10:27)." Oppress (03905)(lachats) means to physically push against someone or something, to squeeze, to crush and has the sense of pressing, crowding or tormenting. Used literally twice of Balaam's donkey in Nu 22:25 "When the donkey saw the angel of the LORD, she pressed herself to the wall and pressed Balaam’s foot against the wall, so he struck her again." "Hold the door shut" in1 Ki 6:32. Lachats is used repeatedly in the dark days of Judges (lasted some 1200 years!) when Israel would be oppressed by some pagan enemy and would cry out to God for deliverance. The only problem was they kept falling back into sin after a period of rest! Sounds too familiar to my life sometimes! The Septuagint translates lachats with thlibo which literally means to press, squeeze, crush, squash, hem in and then to be narrow. Stranger...a stranger (alien, sojouner) (01616)(ger rom gur = to live among people not one's blood relatives) is a masculine noun meaning sojourner, alien, stranger. It describes someone who did not enjoy rights usually possessed by residents. It describes a person who does not belong to the nation of Israel by ancestry. It is interesting that the Septuagint translates both uses of ger with the noun proselutos meaning "one who has come over" and in the NT is the technical term for a Gentile who came over to Judaism. For you also were strangers in the land of Egypt - For (term of explanation) you were strangers in the land of Egypt - Memory of the misery and pain of suffering some sin is (or at least should be) a good antidote for practice of the same sin! Israelites knew mistreatment and oppression and were to be different in their treatment of foreigners. Rayburn - This is not mere humanitarianism, but a deep fellow-feeling rooted in our own experience of God’s grace. We are to treat others as the Lord has treated us. Exodus 23:10 "You shall sow your land for six years and gather in its yield, NET Exodus 23:10 "For six years you are to sow your land and gather in its produce. NLT Exodus 23:10 "Plant and harvest your crops for six years, ESV Exodus 23:10 "For six years you shall sow your land and gather in its yield, six years: Lev 25:3,4 Ne 10:31 Exodus 23 Resources - Multiple Sermons and Commentaries SIX YEARS SOWING AND REAPING NET Note - This section concerns religious duties of the people of God as they worship by giving thanks to God for their blessings. The principles here are: God requires his people to allow the poor to share in their bounty (10–11); God requires his people to provide times of rest and refreshment for those who labor for them (12); God requires allegiance to himself (13); God requires his people to come before him in gratitude and share their bounty (14–17); God requires that his people safeguard proper worship forms (18–19). Exodus 23:10-11 is in a sense an exposition of the Fourth Commandment (Ex 20:8-11) Thomas observes that "“The law of the Sabbatical Year. This was unique in the world, and associated only with Israel.” Bush - We have here one of the most remarkable ordinances of the Jewish code. As every seventh day was to be a Sabbath, so every seventh year was to be a Sabbatical Year, and hence in the repetition of this law, Lev. 25:4, it is called ‘a Sabbath of Sabbatism to the land, a Sabbath to Jehovah. You shall sow your land for six years and gather in its yield - God is telling the Israelites how many years they can work their land. Gather in the Septuagint is sunago meaning gather together. Sow (sow seed; Septuagint = speiro) (02232)(zara) refers to the action of sowing seed in the fields (Gen 26:12: Isa 37:30). Zara is used figuratively of sowing the wind in Hosea 8:7. Zara occurs first in Ge 1:29 in the summary of the blessings of creation which God has given to mankind. In an agricultural society such as ancient Israel, zara˓ would be most important and very commonly used, especially to describe the annual sowing of crops (Jdg. 6:3). Gather (0622)(asaph) means to gather (Ge. 29:22; 42:17; Ex. 3:16; 4:29), take away, harvest, assemble. Nation collecting armies for fighting (Nu. 21:23; Jdg. 11:20; 1 Sa 17:1; 2 Sa 10:17). Lord taking away Rachel's disgrace of childlessness (Ge 30:23). Harvesting food or other objects, such as animals (Jer. 12:9); quail (Nu 11:32); eggs (Isa. 10:14); money (2 Ki. 22:4; 2 Chr. 24:11). In context of death meaning to be gathered to one's people (Ge 25:8, 17; 35:29; 49:29, 33); to be gathered to one's fathers (Jdg. 2:10); or to be gathered to one's grave (2 Ki. 22:20; 2 Chr. 34:28). W E Vine says "refers to "bringing objects to a common point." This may mean to "gather" food to himself (Gen. 6:21). Eventually, the food was to go into the ark. This verb can also refer to "gathering" food at harvest time, or "harvesting": "And six years thou shalt sow thy land, and shalt gather in the fruits thereof" (Exod. 23:10). 2 Kings 22:4 refers not to a process of going out and getting something together, but to standing still as someone brings money to one. Also notice Gen. 29:22: "And Laban gathered together all the men of the place, and made a feast"; this verse similarly focuses on the end product of gathering. But here the "gatherer" does not physically handle what is "gathered." He is simply the impetus or active cause for a congregating of all those men. God may "gather" a man to his fathers, i.e., cause him to die (2 Kings 22:20). Here the emphasis is on the end product, and God as the agent who "gathers." ʾĀsap may represent not only the process of bringing things to a common location; the word may also represent "bringing" things to oneself. After the harvest is brought ("gathered") in from the threshing floor and wine vat, the Feast of Booths is to be celebrated (Deut. 16:13). In Deut. 22:2, a man is to "gather" into his home (bring home and care for) a lost animal whose owner cannot be found. In this manner, God "gathers" to Himself those abandoned by their family (Psa. 27:10). A special application of this nuance is to "receive hospitality": "…When he went in he sat him down in a street of the city: for there was no man that took them into his house to lodging" (Judg. 19:15). "To gather in" also may mean "to be consumed by", God promises that His people "shall be no more consumed with hunger" (Ezek. 34:29). Finally, used in this way the verb can mean "to bring into," as when Jacob "gathered up his feet into the bed" (Gen. 49:33). The third emphasis is the "withdrawal" or "removal" of something; the action is viewed from the perspective of one who loses something because someone has taken it ("gathered it in"). In Psa. 85:3, the "gathering" represents this sort of "withdrawal away from" the speaker. Thus, anger "disappears": "Thou hast taken away all thy wrath." Compare also Rachel's statement at the birth of Joseph: "God hath taken away my reproach" (Gen. 30:23). In this case, Sarah speaks of the "destruction" of her reproach. "To gather one's soul" is "to lose" one's life (Judg. 18:25). God can also be the agent who "gathers" or "takes away" a soul: "Gather not my soul with sinners…" (Psa. 26:9). In this sense, ʾāsap can mean "being cured" of a disease; "Would God my lord were with the prophet that is in Samaria! for he would recover him of his leprosy" (2 Kings 5:3).(Vine's Expository Dictionary of Old Testament and New Testament Words.) Asap - 185v - again(1), all together(1), amassed(1), assemble(9), assembled(12), assembling(1), attached(1), bring(1), brought(2), brought together(1), collect(1), collected(2), collects(1), cure(4), destroy(1), disappear(1), drew(1), garner(1), gather(33), gathered(81), gathering(1), gathers(3), lose(3), pick(1), put(1), put them all together(1), reaper(1), rear guard(5), received(2), returned(1), surely assemble(1), surely gathered(1), take(3), take my away(1), take away(2), taken away(5), took(1), victims(1), wane(1), withdraw(3), withdrawn(1), withdraws(1), withdrew(1). Gen. 6:21; Gen. 25:8; Gen. 25:17; Gen. 29:3; Gen. 29:7; Gen. 29:8; Gen. 29:22; Gen. 30:23; Gen. 34:30; Gen. 35:29; Gen. 42:17; Gen. 49:1; Gen. 49:29; Gen. 49:33; Exod. 3:16; Exod. 4:29; Exod. 9:19; Exod. 23:10; Exod. 23:16; Exod. 32:26; Lev. 23:39; Lev. 25:3; Lev. 25:20; Lev. 26:25; Num. 10:25; Num. 11:16; Num. 11:22; Num. 11:24; Num. 11:30; Num. 11:32; Num. 12:14; Num. 12:15; Num. 19:9; Num. 19:10; Num. 20:24; Num. 20:26; Num. 21:16; Num. 21:23; Num. 27:13; Num. 31:2; Deut. 11:14; Deut. 16:13; Deut. 22:2; Deut. 28:38; Deut. 32:50; Deut. 33:5; Jos. 2:18; Jos. 6:9; Jos. 6:13; Jos. 10:5; Jos. 20:4; Jos. 24:1; Jdg. 2:10; Jdg. 3:13; Jdg. 6:33; Jdg. 9:6; Jdg. 10:17; Jdg. 11:20; Jdg. 16:23; Jdg. 18:25; Jdg. 19:15; Jdg. 19:18; Jdg. 20:11; Jdg. 20:14; Ruth 2:7; 1 Sam. 5:8; 1 Sam. 5:11; 1 Sam. 13:5; 1 Sam. 13:11; 1 Sam. 14:19; 1 Sam. 14:52; 1 Sam. 15:6; 1 Sam. 17:1; 1 Sam. 17:2; 2 Sam. 6:1; 2 Sam. 10:15; 2 Sam. 10:17; 2 Sam. 11:27; 2 Sam. 12:28; 2 Sam. 12:29; 2 Sam. 14:14; 2 Sam. 17:11; 2 Sam. 17:13; 2 Sam. 21:13; 2 Sam. 23:9; 2 Sam. 23:11; 1 Ki. 10:26; 2 Ki. 5:3; 2 Ki. 5:6; 2 Ki. 5:7; 2 Ki. 5:11; 2 Ki. 22:4; 2 Ki. 22:20; 2 Ki. 23:1; 1 Chr. 11:13; 1 Chr. 15:4; 1 Chr. 19:7; 1 Chr. 19:17; 1 Chr. 23:2; 2 Chr. 1:14; 2 Chr. 12:5; 2 Chr. 24:11; 2 Chr. 28:24; 2 Chr. 29:4; 2 Chr. 29:15; 2 Chr. 29:20; 2 Chr. 30:3; 2 Chr. 30:13; 2 Chr. 34:9; 2 Chr. 34:28; 2 Chr. 34:29; Ezr. 3:1; Ezr. 9:4; Neh. 8:1; Neh. 8:13; Neh. 9:1; Neh. 12:28; Job 27:19; Job 34:14; Job 39:12; Ps. 26:9; Ps. 27:10; Ps. 35:15; Ps. 39:6; Ps. 47:9; Ps. 50:5; Ps. 85:3; Ps. 104:22; Ps. 104:29; Prov. 27:25; Prov. 30:4; Eccl. 2:26; Isa. 4:1; Isa. 10:14; Isa. 11:12; Isa. 13:4; Isa. 16:10; Isa. 17:5; Isa. 24:22; Isa. 33:4; Isa. 43:9; Isa. 49:5; Isa. 52:12; Isa. 57:1; Isa. 58:8; Isa. 60:20; Isa. 62:9; Jer. 4:5; Jer. 8:2; Jer. 8:14; Jer. 9:22; Jer. 10:17; Jer. 12:9; Jer. 16:5; Jer. 21:4; Jer. 25:33; Jer. 40:10; Jer. 40:12; Jer. 47:6; Jer. 48:33; Ezek. 11:17; Ezek. 24:4; Ezek. 29:5; Ezek. 34:29; Ezek. 38:12; Ezek. 39:17; Dan. 11:10; Hos. 4:3; Hos. 10:10; Joel 1:14; Joel 2:10; Joel 2:16; Joel 3:15; Amos 3:9; Mic. 2:12; Mic. 4:6; Mic. 4:11; Hab. 1:9; Hab. 1:15; Hab. 2:5; Zeph. 3:8; Zeph. 3:18; Zech. 12:3; Zech. 14:2; Zech. 14:14 Yield (08393)(tebuah from bo = to come) means produce, crop, harvest, increase, revenue, especially yield from the ground (Ex. 23:10; Lev. 19:25; Josh. 5:12); and the fields (2 Ki. 8:6; Ezek. 48:18). Tebuah is any increase or prosperity in general (Job 31:12; Pr 10:16; 14:4) as well as the benefits from wisdom (Pr 3:14; 8:19). Figuratively describes nation of Israel = "“They have sown wheat and have reaped thorns," (Jer 12:13). Note that our words bear "fruit" (Pr 18:20) (Woe!!!). Tebuah is an economic term denoting "produce," "gain," "profits," "yield," "fruit" or "results. Tebuah - 43x in 40v - crop(4), crops(6), gain(1), harvest(4), income(4), increase(3), produce(10), product(3), revenue(2), yield(5), yield may increase(1). Gen. 47:24; Exod. 23:10; Lev. 19:25; Lev. 23:39; Lev. 25:3; Lev. 25:7; Lev. 25:12; Lev. 25:15; Lev. 25:16; Lev. 25:20; Lev. 25:21; Lev. 25:22; Num. 18:30; Deut. 14:22; Deut. 14:28; Deut. 16:15; Deut. 22:9; Deut. 26:12; Deut. 33:14; Jos. 5:12; 2 Ki. 8:6; 2 Chr. 31:5; 2 Chr. 32:28; Neh. 9:37; Job 31:12; Ps. 107:37; Prov. 3:9; Prov. 3:14; Prov. 8:19; Prov. 10:16; Prov. 14:4; Prov. 15:6; Prov. 16:8; Prov. 18:20; Eccl. 5:10; Isa. 23:3; Isa. 30:23; Jer. 2:3; Jer. 12:13; Ezek. 48:18 Exodus 23:11 but on the seventh year you shall let it rest and lie fallow, so that the needy of your people may eat; and whatever they leave the beast of the field may eat. You are to do the same with your vineyard and your olive grove. NET Exodus 23:11 But in the seventh year you must let it lie fallow and leave it alone so that the poor of your people may eat, and what they leave any animal in the field may eat; you must do likewise with your vineyard and your olive grove. NLT Exodus 23:11 but let the land be renewed and lie uncultivated during the seventh year. Then let the poor among you harvest whatever grows on its own. Leave the rest for wild animals to eat. The same applies to your vineyards and olive groves. ESV Exodus 23:11 but the seventh year you shall let it rest and lie fallow, that the poor of your people may eat; and what they leave the beasts of the field may eat. You shall do likewise with your vineyard, and with your olive orchard. the seventh: Lev 25:2-7,11,12,20,22 26:34,35 Exodus 23 Resources - Multiple Sermons and Commentaries A YEAR OF SABBATH PROVISION FOR POOR Related Passages: Leviticus 25:1-7 The LORD then spoke to Moses at Mount Sinai, saying, 2“Speak to the sons of Israel and say to them, ‘When you come into the land which I shall give you, then the land shall have a sabbath to the LORD. 3‘Six years you shall sow your field, and six years you shall prune your vineyard and gather in its crop, 4 but during the seventh year the land shall have a sabbath rest, a sabbath to the LORD; you shall not sow your field nor prune your vineyard. 5 ‘Your harvest’s aftergrowth you shall not reap, and your grapes of untrimmed vines you shall not gather; the land shall have a sabbatical year. 6‘ All of you shall have the sabbath products of the land for food; yourself, and your male and female slaves, and your hired man and your foreign resident, those who live as aliens with you. 7‘Even your cattle and the animals that are in your land shall have all its crops to eat. Leviticus 25:18-22 ‘You shall thus observe My statutes and keep My judgments, so as to carry them out, that you may live securely on the land. 19‘Then the land will yield its produce, so that you can eat your fill and live securely on it. 20 ‘But if you say, “What are we going to eat on the seventh year if we do not sow or gather in our crops?” 21 then I will so order My blessing for you in the sixth year that it will bring forth the crop for three years. 22‘When you are sowing the eighth year, you can still eat old things from the crop, eating the old until the ninth year when its crop comes in.
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Guzik - One reason God commanded the Sabbath year was to give the poor something to eat, in that they were allowed to harvest and process that which grew unplanted from the fallow ground. This was a way to help the poor that demanded both that the landowners hold themselves back from maximum profit, and that the poor work to help themselves. Bush - As the Sabbath of the seventh year had the same reference as that of the seventh day to the creation of the world, it went to cherish all those pious and adoring sentiments which were awakened by the stated recurrence of the weekly day of rest. This septennial sabbatism reminded the Israelites not only of what they in common with the whole world, owed to the great and glorious Creator of the universe, but of their more especial obligations to him as their covenant God, who had made them the peculiar object of his care; and who was pleased miraculously to overrule the laws of nature in their behalf. It is scarcely possible to conceive of any more effectual mode of teaching them the duty of a continual simple-hearted reliance upon a kind and bountiful providence, than by the command to let the whole land lie fallow for one entire year, and to trust for subsistence to the provisions of that power which made the earth, and which could easily make the produce of the sixth year sufficient for the wants of the seventh or even the eighth. Were they ever tempted to cherish the slightest doubt or misgiving on this score, it was at once confuted by the express assurance of augmented plenty when it became requisite. Lev. 25:20, 21, ‘And if ye shall say, What shall we eat the seveneth year? behold, we shall not sow nor gather in our increase: Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years.’ This was a plain intimation that a miracle should attend the strict observation of the law in question. Had such an extraordinary increase immediately succeeded the fallow year, it might have been accounted for according to the course of nature. The land had had a respite, and would naturally bring forth with more vigor. But when after being exhausted by constant tillage for five years, it produced more instead of less on the sixth, what was this but the manifest proof of a direct intervention of Omnipotence, showing as with the light of the sun that a particular providence incessantly watched over them? And not only so; the ordinance taught them impressively upon what tenure they held their possessions. They would be forced to acknowledge God as the lord of the soil, and themselves as liege-subjects of the great Proprietor, upon whose bounty their well-being continually hung. Intimately connected with this was the lesson of humanity which they were hereby taught to the poor, the enslaved, the stranger, and the cattle. The appointment of the Sabbatical Year was a striking demonstration that all classes and conditions of men, and even the beasts of the field, were mercifully cared for by the Universal Father; and what violence must they do to every kindly sentiment, if they could evince a contrary spirit? Once in every seven years they might freely suspend all the labors of agriculture, and yet rest in perfect security of an ample supply for their wants; and what could more directly tend to work the conviction upon their minds that heaven had appointed them a higher destiny than to be always drudging in earthly toils; that nothing would be lost by the prescribed intermission; and that if God could, as we may say, afford to be thus munificent to them, they were bound to act on the like noble, liberal, and generous principles to their fellow-creatures? You are to do the same with your vineyard and your olive grove - Grain and grapes for all. Sadly Israel did not obey this law and in fact her failure to keep the Sabbath Year was one of the reasons for Judah's exile, which was to be for 70 years to make up for the missed sabbath years. This means that for 490 years Israel failed to keep the Sabbath every seventh year. Leviticus 26:32-35; ‘I will make the land desolate so that your enemies who settle in it will be appalled over it. 33 ‘You, however, I will scatter among the nations and will draw out a sword after you, as your land becomes desolate and your cities become waste. 34 ‘Then the land will enjoy its sabbaths all the days of the desolation, while you are in your enemies’ land; then the land will rest and enjoy its sabbaths. 35 ‘All the days of its desolation it will observe the rest which it did not observe on your sabbaths, while you were living on it. 2 Chronicles 36:21 to fulfill the word of the LORD by the mouth of Jeremiah, until the land had enjoyed its sabbaths. All the days of its desolation it kept sabbath until seventy years were complete. Bush comments - Such was the institution of the Sabbatical Year, and such its effects in creating a sense of dependence in God, charity to man, and humanity to brutes. It was admirably adapted to be a test of the faith and obedience of the chosen people, and yet we are unhappily obliged to record the fact, that they did not stand the test. Not only is there no express mention of the actual observance of the law in the historical books of the Old Testament, but in 2 Chron. 36:21, that neglect of it is spoken of as one of the procuring causes of the seventy years captivity to which they were subjected, during which the land was to enjoy the number of Sabbaths of which it had been defrauded by the rebellion and unbelief of its inhabitants. In other words, the years of their captivity were to correspond with the number of the neglected Sabbatical years; and as tho se were seventy, it would carry us back about 500 years to the close of Samuel’s administration, when the observance began to go into disuse. Thus blindly and madly does depraved man war against his own interest in neglecting the salutary appointments of Heaven! Holman Bible Dictionary on Sabbatical Year - Every seventh year when farmers rested their land from bearing crops to renew the land and people of Israel. Mosaic law directed that every seventh year the land would not be planted in crops; food would come from what grew wild (Exodus 23:10-11 ; Leviticus 25:1-7 ). Just as the Law reserved the seventh day as holy unto God, so too, was the seventh year set aside as a time of rest and renewal. This not only assured the continued fertility of the land by allowing it to lay fallow, but also protected the rights of the poor. Peasants were allowed to eat from the natural abundance of the untended fields. It may be that only a portion of the land was allowed to rest each Sabbath year, the remainder farmed as usual. Hebrews sold into slavery were to be released in that year (Exodus 21:2 ). Loans and debts to Israelites were also to be forgiven (Deuteronomy 15:1-3 ). It is doubtful that the Sabbath year was celebrated in early Israel. Jeremiah reminded the people that their fathers had ignored the observance of the law (Jeremiah 34:13-14 ; compare Leviticus 26:35 ). Although Israel renewed her dedication to practice the Sabbath year during Nehemiah's time, it is unclear whether it was carried out (Nehemiah 10:31 ). During the intertestamental period an attempt was made by Israel to observe the Sabbath year despite the political turmoil of the times (1 Maccabees 6:49 ). The Sabbath year laws consistently pointed to helping the poor. Related Resources: What is a sabbatical year? | GotQuestions.org American Tract Society Sabbatical Year Bridgeway Bible Dictionary Sabbatical year Easton's Bible Dictionary Sabbatical Year Fausset Bible Dictionary Sabbatical Year Holman Bible Dictionary Sabbatical Year Hastings' Dictionary of the Bible Sabbatical Year Smith Bible Dictionary Sabbatical Year International Standard Bible Encyclopedia Sabbatical Year Kitto Biblical Cyclopedia Sabbatic year The Jewish Encyclopedia Sabbatical Year and Jubilee A Time For Readjustment In the seventh year there shall be a sabbath of solemn rest for the land. —Leviticus 25:4 The earth’s solar orbit takes 365 and a quarter days. Because of this, every 4 years an extra day is added to the calendar so we don’t fall behind in the natural cycle of things. Each leap year we add that day onto the end of February. In this way, the calendar is readjusted to the astronomical timetable. In the calendar of ancient Israel, God set up a remarkable means of readjusting things. Just as mankind was commanded to rest every seventh day (Ex. 20:8-10), so the land was to be allowed to rest during the seventh year (Lev. 25:4). This sabbatical year allowed the farmland to replenish for greater fertility. In addition, debts were canceled (Deut. 15:1-11) and Hebrew slaves were set free (Dt 15:12-18). With our busy schedules and our hectic pace of life, we too need readjustment. Demands of work, family, and church can require reevaluation. One way we do that is by observing the sabbath principle—making sure to set aside time to rest and prayerfully refocus our priorities. Jesus, for example, went “to a solitary place; and there He prayed” (Mark 1:35). When can you pull aside from your activities and prayerfully ask God to reset your spiritual calendar to His Word and His will? Is it time for a readjustment? To face life’s many challenges And overcome each test, The Lord tells us to take the time To stop, to pray, to rest. —Sper To make the most of your time, take time to pray. TODAY IN THE WORD - “Sleep scientists” are warning that people are not getting enough rest, and our health and safety are suffering as a result. William Dement, founder and director of the Stanford University Sleep Research Center, estimates that people sleep about one-and-a-half hours less per night than the average from a century ago. The consequences? One report found that driver fatigue was involved in over half of all American vehicle accidents. Larger accidents, such as the Exxon Valdez disaster, have also been linked to sleep deprivation. In laboratory experiments, prolonged stress without rest apparently caused the immune systems of the rats to fail. Also, recent theories propose that the REM stage of sleep is necessary to learning and memory, meaning that less sleep affects our cognitive functions as well as our physical well-being. The need for rest should come as no surprise to Christians, for we know that our Creator made us that way! That’s why in the Law God made every seventh day a Sabbath, and every seventh year a Sabbath year. During a Sabbath year, fields were not to be worked, though whatever grew there could be taken for food, especially by poor people (Leviticus 25:5, 6, 7; Ex. 23:10, 11, 12). Physically, leaving the fields fallow for a year was, as we now know, sound agricultural practice, as well as a unique custom compared to the surrounding nations. Spiritually, to rest from farming–on which the people depended for their daily food and livelihood–required faith in God’s promise that He would provide bumper crops the year before (Leviticus 25:20, 21). Other features of the Sabbath year included the cancellation of debts and a special reading from the Law during the Feast of Tabernacles (Dt. 31:10-13). TODAY ALONG THE WAY Do you honor the spiritual principle of rest in your life? Though we no longer keep a Saturday Sabbath, God has built rest into the rhythms of life, even setting us an example Himself by resting on the seventh day of His work of creation. Given these facts, it is vital that work not occupy an inordinate amount of our time and energy. The Global Reset Button When I was a kid, I loved playing Super Nintendo—especially Donkey Kong. Despite my love for it, it would just make me angry at times. When I couldn’t handle the way the game was panning out, I would slam down the controller and hit the reset button. I would start fresh. It’s more than a little sad that my entertainment made me act like a caveman. Yet those moments of resetting the entire system felt like another chance at life (albeit a virtual one). With the state of the global economy, it often feels like the world needs a reset. It’s tempting to say something as radical as, “Let’s forgive all debts and start again.” Though this couldn’t happen—and it would be highly problematic since the statement depends on good will, free economy, and general care for one another—it doesn’t stop us from hoping. God actually created a system for this audacious idea: in the Year of Jubilee, or the Sabbatical Year, slaves were freed and debts were forgiven (Deut 15), people were celebrated as equals (Deut 16), and the land was given a rest to prevent famine. (Famine was often caused by overworking the land.) It was a reset button. The global economy is complex. I’m not suggesting that it’s time for a Year of Jubilee, but maybe it is time for an economic evaluation of our lives. Who is God calling you to forgive? Whose life could be better if you lifted their debts? Who needs your generosity right now? Who could you make an equal by changing something about your work or friendship? How can you celebrate with those who feel like lesser people in this world? The economy proves the point that we are all interdependent. It also makes the case that doing something for those at the bottom of the economic ladder can have a massive impact—not just on them, but on others. Those that are forgiven are likely to forgive. (John Barry - Connect the Testaments) Exodus 23:12 "Six days you are to do your work, but on the seventh day you shall cease from labor so that your ox and your donkey may rest, and the son of your female slave, as well as your stranger, may refresh themselves. NET Exodus 23:12 For six days you are to do your work, but on the seventh day you must cease, in order that your ox and your donkey may rest and that your female servant's son and any hired help may refresh themselves. NLT Exodus 23:12 "You have six days each week for your ordinary work, but on the seventh day you must stop working. This gives your ox and your donkey a chance to rest. It also allows your slaves and the foreigners living among you to be refreshed. ESV Exodus 23:12 "Six days you shall do your work, but on the seventh day you shall rest; that your ox and your donkey may have rest, and the son of your servant woman, and the alien, may be refreshed. Six days: Ex 20:8-11 31:15,16 Lu 13:14 and the son: De 5:13-15 Isa 58:3 Exodus 23 Resources - Multiple Sermons and Commentaries See more commentary notes on the Sabbath - Exodus 16:23-29, Exodus 20:8-11, Exodus 31:14-16, Exodus 35:2-3 A DAY OF SABBATH REST Six days you are to do your work, but on the seventh day you shall cease from labor - The basic meaning of the Hebrew word for cease (shabath) is to stop, so the instruction is clear - STOP...cease and desist all work on the seventh day. Bush makes a good point about why the Fourth Commandment is repeated in this context - As the sabbatical year was a year of cessation from the ordinary labors of other years, so they might possibly take up the impression, that the ordinary observances of the Sabbath day were also to be suspended during that year; that it was, as it were, laid open in common with the other days of the week. But this would be a groundless and pernicious inference, and therefore the law of the Sabbath is expressly repeated, and the people reminded that the observance of that day was of perpetual and paramount obligation, and not in the slightest degree annulled by the occurrence of the Sabbatical Year. Alan
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Guzik adds "The only way to obey this command is to put a stop to a false report. Doing nothing or remaining neutral is to allow the false report to circulate. “The inventor and receiver of false and slanderous reports, are almost equally criminal. The word seems to refer to either, and our translators have very properly retained both senses.” (Clarke)" Since the issue was a false report, it was proper to ask and require proof from the person bringing the report, and proof as required in the Bible – from two or three witnesses (Deuteronomy 19:15)." The wicked Queen Jezebel did exactly what this law prohibits so that King Abab might get Naboth's vineyard... Now she wrote in the letters, saying, “Proclaim a fast and seat Naboth at the head of the people; and seat two worthless men before him, and let them testify against him, saying, ‘You cursed God and the king.’ Then take him out and stone him to death.” 11 So the men of his city, the elders and the nobles who lived in his city, did as Jezebel had sent word to them, just as it was written in the letters which she had sent them. 12They proclaimed a fast and seated Naboth at the head of the people. 13 Then the two worthless men came in and sat before him; and the worthless men testified against him, even against Naboth, before the people, saying, “Naboth cursed God and the king.” So they took him outside the city and stoned him to death with stones. (1 Kings 21:10-13) False (deceitful, empty, false) (07723)(shav) primarily means is deceit, lie, or falsehood. It designates a report that is unsubstantial. It is interesting that it is even used as descriptive word for idols (Jer 18:15). The Septuagint translates shav in this passage with mataios which means vain, empty, devoid of force, lacking in content, nonproductive, useless, dead, fruitless, aimless, of no real or lasting value. Do not join your hand with a wicked man to be a malicious witness - NLT = "You must not cooperate with evil people by lying on the witness stand." NIV = "Do not help a wicked man by being a malicious witness." NET Note on wicked man - The word “wicked” (רָשָׁע, rasha’) (ED: Lxx = adikos - unjust, characterized by doing contrary to what is right) refers to the guilty criminal, the person who is doing something wrong. In the religious setting it describes the person who is not a member of the covenant and may be involved in all kinds of sin, even though there is the appearance of moral and spiritual stability. J Ligon Duncan notes that this "is a command against collusion with people who are perpetrating a fraudulent charge or claim." David Thompson - When we spread something false, we damage the individual and the community. False allegations, unproved speculations can do great harm to someone innocent. Wise counsel is do not start a false report, do not give a false report and do not spread a false report. (Sermon) NET Note on malicious - The word חָמָס (khamas) often means “violence” in the sense of social injustices done to other people, usually the poor and needy. A “malicious” witness would do great harm to others. Malicious (Lxx again is adikos)(02555)(chamas/hamas from the verb chamas = to treat violently or wrong) "connotes the disruption of the divinely established order of things. It has a wide range of nuances within this legal sphere." (Vine) Chamas signifies extreme wickedness and the first two uses are very instructive (especially God's reaction)… (Ge 6:11) Now the earth was corrupt in the sight of God, and the earth was filled with violence. (Lxx translates with adikia = an act that violates the standards of right conduct) (Ge 6:13) Then God said to Noah, “The end of all flesh has come before Me; for the earth is filled with violence (Lxx translates with adikia) because of them; and behold, I am about to destroy them with the earth. Related Resource: Why is "You shall not give false testimony" in the Ten Commandments? | GotQuestions.org Exodus 23:2 "You shall not follow the masses in doing evil, nor shall you testify in a dispute so as to turn aside after a multitude in order to pervert justice; NET Exodus 23:2 "You must not follow a crowd in doing evil things; in a lawsuit you must not offer testimony that agrees with a crowd so as to pervert justice, NLT Exodus 23:2 "You must not follow the crowd in doing wrong. When you are called to testify in a dispute, do not be swayed by the crowd to twist justice. ESV Exodus 23:2 You shall not fall in with the many to do evil, nor shall you bear witness in a lawsuit, siding with the many, so as to pervert justice, LXE Exodus 23:2 Thou shalt not associate with the multitude for evil; thou shalt not join thyself with a multitude to turn aside with the majority so as to shut out judgment. KJV Exodus 23:2 Thou shalt not follow a multitude to do evil; neither shalt thou speak in a cause to decline after many to wrest judgment: NIV Exodus 23:2 "Do not follow the crowd in doing wrong. When you give testimony in a lawsuit, do not pervert justice by siding with the crowd, ASV Exodus 23:2 Thou shalt not follow a multitude to do evil; neither shalt thou speak in a cause to turn aside after a multitude to wrest justice: CSB Exodus 23:2 "You must not follow a crowd in wrongdoing. Do not testify in a lawsuit and go along with a crowd to pervert justice. NKJ Exodus 23:2 "You shall not follow a crowd to do evil; nor shall you testify in a dispute so as to turn aside after many to pervert justice. NRS Exodus 23:2 You shall not follow a majority in wrongdoing; when you bear witness in a lawsuit, you shall not side with the majority so as to pervert justice; YLT Exodus 23:2 'Thou art not after many to evil, nor dost thou testify concerning a strife, to turn aside after many to cause others to turn aside; follow: Ex 32:1-5 Ge 6:12 7:1 19:4,7-9 Nu 14:1-10 Jos 24:15 1Sa 15:9 1Ki 19:10 Job 31:34 Pr 1:10,11,15 4:14 Mt 27:24-26 Mk 15:15 Lu 23:23,24,51 Joh 7:50,51 Ac 24:27 25:9 Ro 1:32 Ga 2:11-13 to turn aside after a multitude Ex 23:6,7 Lev 19:15 De 1:17 Ps 72:2 Jer 37:15,21 38:5,6,9 Eze 9:9 Hag 1:4 Exodus 23 Resources - Multiple Sermons and Commentaries Roman Statue of "Justice" JUSTICE DEMANDS NOT SIDING WITH EVIL MAJORITY J
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Guzik - The principle was clear: How you feel about someone does not determine right and wrong behavior towards them. There are principles of justice that must be observed above our feelings. In the Sermon on the Mount, Jesus took this directive a step further. As an aside the OT never commands Israel "Hate your enemy." Mt. 5:43-45+ “You have heard that it was said, ‘YOU SHALL LOVE YOUR NEIGHBOR and hate your enemy.’ 44 “But I say to you, love your enemies and pray for those who persecute you, 45 so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. Exodus 23:5 "If you see the donkey of one who hates you lying helpless under its load, you shall refrain from leaving it to him, you shall surely release it with him. NET Exodus 23:5 If you see the donkey of someone who hates you fallen under its load, you must not ignore him, but be sure to help him with it. NLT Exodus 23:5 If you see that the donkey of someone who hates you has collapsed under its load, do not walk by. Instead, stop and help. ESV Exodus 23:5 If you see the donkey of one who hates you lying down under its burden, you shall refrain from leaving him with it; you shall rescue it with him. NIV Exodus 23:5 If you see the donkey of someone who hates you fallen down under its load, do not leave it there; be sure you help him with it. KJV Exodus 23:5 If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him. If you see: De 22:4 Exodus 23 Resources - Multiple Sermons and Commentaries DON'T HATE THE ANIMAL OF ONE WHO HATES YOU! Related Passages: Dt 22:4 “You shall not see your countryman’s donkey or his ox fallen down on the way, and pay no attention to them; you shall certainly help him to raise them up. 2 Kings 6:18-23 When they came down to him, Elisha prayed to the LORD and said, “Strike this people with blindness, I pray.” So He struck them with blindness according to the word of Elisha. 19Then Elisha said to them, “This is not the way, nor is this the city; follow me and I will bring you to the man whom you seek.” And he brought them to Samaria. 20When they had come into Samaria, Elisha said, “O LORD, open the eyes of these men, that they may see.” So the LORD opened their eyes and they saw; and behold, they were in the midst of Samaria. 21 Then the king of Israel when he saw them, said to Elisha, “My father, shall I kill them? Shall I kill them?” 22 He answered, “You shall not kill them. Would you kill those you have taken captive with your sword and with your bow? Set bread and water before them, that they may eat and drink and go to their master.” 23 So he prepared a great feast for them; and when they had eaten and drunk he sent them away, and they went to their master. And the marauding bands of Arameans did not come again into the land of Israel. Proverbs 25:21-22 If your enemy is hungry, give him food to eat; And if he is thirsty, give him water to drink; 22 For you will heap burning coals on his head, And the LORD will reward you. Romans 12:20-21+ “BUT IF YOUR ENEMY IS HUNGRY, FEED HIM, AND IF HE IS THIRSTY, GIVE HIM A DRINK; FOR IN SO DOING YOU WILL HEAP BURNING COALS ON HIS HEAD.” 21 Do not be overcome (present imperative with a negative see our need to depend on the Holy Spirit to obey) by evil, but overcome (present imperative see our need to depend on the Holy Spirit to obey) evil with good. Jeremiah 29:7 ‘Seek the welfare of the city where I have sent you into exile, and pray to the LORD on its behalf; for in its welfare you will have welfare.’ If you see the donkey of one who hates (sane) you lying helpless under its load, you shall refrain from leaving it to him, you shall surely release it with him - The Israelite was to refuse to take advantage of the misfortune of an enemy. The Septuagint translates hates (sane) with the adjective echthros which means to be hateful, hostile toward, at enmity with or adversary of someone. Echthros is one who has the extreme negative attitude that is the opposite of love and friendship. An enemy is one that is antagonistic to another; especially seeking to injure, overthrow, or confound the opponent. So you can see this is quite an "ask" (actually a mandatory "ask") for the Israelites. One can only imagine the murmuring that this directive generated! I have to be honest, this one makes me wonder how they would have even possibly obeyed this mandate, for even those who were genuine believers did not have the indwelling NET Note - The line reads “you will cease to forsake him”—refrain from leaving your enemy without help. Enns - These verses (verses 4-5) are aimed not at the welfare of animals but that of the enemy. “Love your enemies” is not a sentiment found only in the New Testament....what is right, not how one feels, determines behavior. Finally, it is worth pointing out that verses 4–5 do not express enforceable law. This is what makes these two case laws different from most of the others in the Book of the Covenant. No penalty is mentioned, since the behavior described can hardly be monitored. These laws aim further than mere legal dealings. They get closer to the heart of the matter: treating all Israelites with love, whether one loves them or not. (NIVAC- Ex) Rayburn - The Lord Jesus would say the same thing in the Sermon on the Mount when he commanded his disciples to love their enemies. And Paul would put it in terms even more like those here: “Bless those who persecute you; bless and do not curse…do not repay anyone evil for evil.” God has treated his people far better than they deserve and this then becomes their calling: to be like the Lord in their treatment of their enemies. Related Resource: What does the Bible say about revenge? What did Jesus mean when He instructed us to turn the other cheek? What does the Bible say about retaliation? What is the significance of burning coals in the Bible? Exodus 23:6 "You shall not pervert the justice due to your needy brother in his dispute. NET Exodus 23:6 "You must not turn away justice for your poor people in their lawsuits. NLT Exodus 23:6 "In a lawsuit, you must not deny justice to the poor. ESV Exodus 23:6 "You shall not pervert the justice due to your poor in his lawsuit. NET Exodus 23:6 "You must not turn away justice for your poor people in their lawsuits. NLT Exodus 23:6 "In a lawsuit, you must not deny justice to the poor. Ex 23:2,3 De 16:19 27:19 2Ch 19:7 Job 31:13,21,22 Ps 82:3,4 Ec 5:8 Isa 10:1,2 Jer 5:28 6:28 7:6 Am 5:11,12 Mic 3:1-4 Zep 3:1-4 Mal 3:5 Jas 2:5,6 Exodus 23 Resources - Multiple Sermons and Commentaries DO NOT DENY JUSTICE TO POOR You shall not pervert the justice (mishpat/mispat) due to your needy brother in his dispute (riv/rib/riyb) - The idea of pervert is "bending" the case in such a way that it prevents justice from being achieved in a dispute or lawsuit. This passage deals especially with the needy (ebyon) or poor, the Septuagint translating ebyon with the noun pentes which describes one who is obliged to work for a living, but not being reduced to begging (like a "day laborer"). As Duncan says "They are themselves dependent upon the court for justice. They are dependent upon those who are influential in society for justice and are not to be denied justice." Alan
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Guzik - Since leaven was a symbol of sin and corruption, atoning blood could never be offered with leavened bread. Kaiser - “It means that individual Israelites were not to kill the Passover lamb while leaven was still in their houses.” See the very interesting explanation by Douglas Stuart of why blood was not to be offered with leavened bread. Nor is the fat of My feast to remain overnight until morning - NLT "And do not leave the fat from the festival offerings until the next morning." Currid writes that "the fat of a sacrifice is to be consumed before the break of the next day. That law is also specifically related to Passover, but now it becomes foundational to the sacred calendar of Israel." Guzik - If atonement was to be regarded as a complete work, it must be wholly offered unto the LORD—everything must be given to God, not a portion reserved for later. This especially included the fat of My sacrifice, the best portion of the sacrificed animal.
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Guzik - When Israel came into Canaan, they had a special responsibility to make a firstfruit offering to God, in addition to their regular firstfruit offering (Exodus 23:16). Giving God the first and the best honored Him as the Good Provider of all things. You are not to boil a young goat in the milk of its mother. - The interpretation of this verse is uncertain. Some possibilities are mentioned below. John
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Guzik - This strange-sounding command was actually a command to not imitate a common pagan fertility ritual. “It was a custom of the ancient heathens, when they had gathered in all their fruits, to take a kid and boil it in the milk of its dam; and then, in a magical way, to go about and besprinkle with it all their trees and fields, gardens and orchards; thinking by these means to make them fruitful, that they might bring forth more abundantly in the following year.” (Cudworth cited in Clarke) But because of strange rabbinical interpretations, today this command is the reason why an observant Jew cannot eat a kosher cheeseburger. Observant Jews today will not eat milk and meat at the same meal (or even on the same plates with the same utensils cooked in the same pots), because the rabbis insisted that the meat in the hamburger may have come from the calf of the cow that gave the milk for the cheese, and the cheese and the meat would “boil” together in one’s stomach, and be a violation of this command.. This law also speaks of keeping distance between a mother and the death of her offspring.
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Guzik has an interesting note - We only know a few angels by name, and in a sense, Micha-el and Gabri-el each have the name of God in their name. But neither Michael nor Gabriel commanded this kind of obedience from Israel or presumed to sit in judgment over them. This is the specific Angel of the LORD, Jesus appearing in the Old Testament, before His incarnation in Bethlehem, who often speaks directly as the LORD. Rayburn - As often in the Bible, rebellion against God’s messenger is the same thing as rebellion against him. Because the messenger brings the Word of the Lord and it is that word that is being disobeyed, God himself is being defied. This statement, to be honest, makes it somewhat more difficult to identify the “messenger” or “angel of the Lord” with Yahweh himself because it seems to distinguish “him” from the “I” of v. 1. Are we left then with Moses? But verses 20-21 don’t sound like they refer to a mere man and “angel of the Lord” elsewhere in the Bible and on a number of occasions does unmistakably refer to the Lord’s presence made known to men. As one scholar puts it, Yahweh and his angel are “obviously one and the same.” [Von Rad in Durham, 335] Another says, “in the final analysis, the angel of God is simply God’s action.” [Cassuto, 305] It is also a way, as we saw in Genesis, of referring to a theophany, a visible appearance of God. So, however unusual a way of speaking, the total context seems to require us to understand “angel of the Lord” as the Lord’s presence itself. Exodus 23:22 "But if you truly obey his voice and do all that I say, then I will be an enemy to your enemies and an adversary to your adversaries. ET Exodus 23:22 But if you diligently obey him and do all that I command, then I will be an enemy to your enemies, and I will be an adversary to your adversaries. NLT Exodus 23:22 But if you are careful to obey him, following all my instructions, then I will be an enemy to your enemies, and I will oppose those who oppose you. ESV Exodus 23:22 "But if you carefully obey his voice and do all that I say, then I will be an enemy to your enemies and an adversary to your adversaries. NIV Exodus 23:22 If you listen carefully to what he says and do all that I say, I will be an enemy to your enemies and will oppose those who oppose you. ASV Exodus 23:22 But if thou shalt indeed hearken unto his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries. CSB Exodus 23:22 But if you will carefully obey him and do everything I say, then I will be an enemy to your enemies and a foe to your foes. NKJ Exodus 23:22 "But if you indeed obey His voice and do all that I speak, then I will be an enemy to your enemies and an adversary to your adversaries. NRS Exodus 23:22 But if you listen attentively to his voice and do all that I say, then I will be an enemy to your enemies and a foe to your foes. an enemy: Ge 12:3 Nu 24:9 De 30:7 Jer 30:20 Zec 2:8 Ac 9:4,5 Exodus 23 Resources - Multiple Sermons and Commentaries A CRITICAL CONDITIONAL CLAUSE But if you truly obey his voice and do all that I say - The negative was do not rebel which contrasts with the positive, obey. The condition is hear and obey what Jehovah says to do. This section shows that God's blessings to Israel were conditioned on faith and obedience. THOUGHT - As the old hymn says "Trust and obey, for there's no other way, to be happy in Jesus, then to trust and obey." Play Trust and Obey. Kaiser - Obedience to the Angel would result in all of the blessings listed in the text. Israel was commanded: “Do not rebel against him” (v.21); yet they did just that (ED: IN THE FOLLOWING NOTE THAT REBELLION AGAINST GOD EQUATES WITH UNBELIEF!) Numbers 14:11 The LORD said to Moses, “How long will this people spurn Me? And how long will they not believe in Me, despite all the signs which I have performed in their midst? Psalm 78:17 Yet they still continued to sin against Him, To rebel against the Most High in the desert. Psalm 78:40 How often they rebelled against Him in the wilderness And grieved Him in the desert! Psalm 78:56 Yet they tempted and rebelled against the Most High God And did not keep His testimonies, ESV Study Bible on how they might have heard his voice - When Joshua finally leads the people into the land, he meets a figure outside Jericho referred to as “the commander of the army of the LORD” who speaks nearly identical words as those spoken to Moses at the burning bush (see 3:2; Josh. 5:13–15); both his title and drawn sword seem to identify him with the angel who has protected Israel (see Ex. 14:19) and who is promised here to go before them into Canaan (see also Ex 33:2). Currid - The ‘if … then’ clause is emphatic. In Hebrew when a conditional sentence is followed by an infinitive absolute / imperfect construction it lays great weight on the action—hence the translation ‘diligently’. The repetition of synonymous words in parallel, i.e. ‘enemy’ / ‘enemies’ and ‘adversary’ / ‘adversaries’, also adds considerable force to the sentence. then I will be an enemy to your enemies and an adversary to your adversaries - This is a fulfillment of the promise made to Abraham "I will bless those who bless you, And the one who curses you I will curse." (Ge 12:3+). The promise is Israel will experience victory over their enemies as a result of her obedience to Jehovah. David Thompson - If God’s people obey God, His people’s enemies will be His enemies. 23:22 Think about this for a moment. If God’s people obey Him, then their enemies become God’s enemies. If you are obeying God, leave your enemies to God because He will take care of every one of them. Now at this point, Israel had no way of knowing who all her enemies would be anymore than we can know who all our enemies will be. But it doesn’t matter who or what the enemy, as long as we are obeying God’s Word, He fights for us. (Sermon) This makes me think of Proverbs 16:7 "When a man’s ways are pleasing to the LORD, He makes even his enemies to be at peace with him." Exodus 23:23 "For My angel will go before you and bring you in to the land of the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites and the Jebusites; and I will completely destroy them. NET Exodus 23:23 For my angel will go before you and bring you to the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, and I will destroy them completely. NLT Exodus 23:23 For my angel will go before you and bring you into the land of the Amorites, Hittites, Perizzites, Canaanites, Hivites, and Jebusites, so you may live there. And I will destroy them completely. ESV Exodus 23:23 "When my angel goes before you and brings you to the Amorites and the Hittites and the Perizzites and the Canaanites, the Hivites and the Jebusites, and I blot them out, LXE Exodus 23:23 For my angel shall go as thy leader, and shall bring thee to the Amorite, and Chettite, and Pherezite, and Chananite, and Gergesite, and Evite, and Jebusite, and I will destroy them. KJV Exodus 23:23 For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will cut them off. NIV Exodus 23:23 My angel will go ahead of you and bring you into the land of the Amorites, Hittites, Perizzites, Canaanites, Hivites and Jebusites, and I will wipe them out. ASV Exodus 23:23 For mine angel shall go before thee, and bring thee in unto the Amorite, and the Hittite, and the Perizzite, and the Canaanite, the Hivite, and the Jebusite: and I will cut them off. CSB Exodus 23:23 For My angel will go before you and bring you to the land of the Amorites, Hittites, Perizzites, Canaanites, Hivites, and Jebusites, and I will wipe them out. NKJ Exodus 23:23 "For My Angel will go before you and bring you in to the Amorites and the Hittites and the Perizzites and the Canaanites and the Hivites and the Jebusites; and I will cut them off. NRS Exodus 23:23 When my angel goes in front of you, and brings you to the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, and I blot them out, YLT Exodus 23:23 'For My messenger goeth before thee, and hath brought thee in unto the Amorite, and the Hittite, and the Perizzite, and the Canaanite, the Hivite, and the Jebusite, and I have cut them off. Angel: Ex 23:20 32:2 Isa 5:13 thee in: Ex 3:17 Ge 15:19-21 34:2 Jos 24:8-11 Exodus 23 Resources - Multiple Sermons and Commentaries For My angel will go before you and bring you in to the land of the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites and the Jebusites - This land is the "place which I have prepared." (Ex 23:20). And I will completely destroy them - Note God says He will utterly destroy them, but He would use the Israelites to bring about this objective, just as He did with the Amalekites in Exodus 17:8-16+. This was to be the fate of the pagan people and their false gods - utter destruction. Complete obliteration and eradication. Thompson makes a good point - Now the promise of God is that if Israel would obey the Word, He would “completely destroy” these people and rout them out of the land. Obviously something has gone wrong, because Israel has never lived in the land out from under the threat of various land intruders, who still are in it. (Sermon) Kaiser comments that completely destroy them means God would "remove from their national, not necessarily personal, existence; for surely David had Hittites in his army (2 Sa 23:39) and was friendly with a Jebusite (2 Sa 24:18–24). It was the worship and practices of the gods of these nations that were strictly forbidden. (EBC-Ex) Guzik - God did not bring Israel out of Egypt to leave them in the wilderness. His plan was to bring them into His land of promise and abundance. Though there were mighty nations in Canaan, His Angel would bring an obedient Israel into the Promised Land. Exodus 23:24 "You shall not worship their gods, nor serve them, nor do according to their deeds; but you shall utterly overthrow them and break their sacred pillars in pieces. NET Exodus 23:24 "You must not bow down to their gods; you must not serve them or do according to their practices. Instead you must completely overthrow them and smash their standing stones to pieces. NLT Exodus 23:24 You must not worship the gods of these nations or serve them in any way or imitate their evil practices. Instead, you must utterly destroy them and smash their sacred pillars. ESV Exodus 23:24 you shall not bow down to their gods nor serve them, nor do as they do, but you shall utterly overthrow them and break their pillars in pieces. LXE Exodus 23:24 Thou shalt not worship their gods, nor serve them: thou shalt not do according to their works, but shalt utterly destroy them, and break to pieces their pillars. KJV Exodus 23:24 Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images. NIV Exodus 23:24 Do not bow down before their gods or worship them or follow their practices. You must demolish them and break their sacred stones to pieces. ASV Exodus 23:24 Thou shalt not bow down to their gods, nor serve them, nor do after their works; but thou shalt utterly overthrow them, and break in pieces their pillars. CSB Exodus 23:24 You must not bow down to their gods or worship them. Do not imitate their practices. Instead, demolish them and smash their sacred pillars to pieces. NKJ Exodus 23:24 "You shall not bow down to their gods, nor serve them, nor do according to their works; but you shall utterly overthrow them and completely break down their sacred pillars. NRS Exodus 23:24 you shall not bow down to their gods, or worship them, or follow their practices, but you shall utterly demolish them and break their pillars in pieces. YLT Exodus 23:24 'Thou dost not bow thyself to their gods, nor serve them, nor do according to their doings, but dost utterly devote them, and thoroughly break their standing pillars. shall not: Ex 20:5 nor do according to their deeds: Lev 18:3,26-30 De 12:30,31 2Ch 33:2,9 Ps 101:3 106:35-38 Eze 16:47 overthrow: Ex 32:20 34:13,14 Nu 33:52 De 7:5,25,26 12:3 2Ch 34:3-7 Exodus 23 Resources - Multiple Sermons and Commentaries DON'T BOW DOWN BUT BREAK DOWN! You shall not worship their gods, nor serve them, nor do according to their deeds - Keep in mind that these instructions were given to the first generation that had come out of Egypt, and because of unbelief would not be allowed into the Promised Land but would be forced to wander in the wilderness for 40 years. Notice the pattern - what you bow down to (your idol) you end up serving and even imitating their godless practices! The Canaanites were deeply depraved because their so-called gods were deeply deparaved. As we have repeatedly stressed their gross idolatry was associated with an even more abominable immorality! And thus the clear negative command. Worship is shachah which means bow down as does the Greek verb proskuneo. Serve is abad which can mean to become a slave of and the Greek is latreuo meaning to serve by carrying out religious duties and so to venerate these idols. THOUGHT - Be very careful what you "bow down to," because it will soon be your master! All unsaved souls sadly are forced to "bow down" to Master Sin (personified in Romans 6-7), regarding which Paul commanded believers "do not let sin reign (present imperative with a negative see our need to depend on the Holy Spirit to obey) in your mortal body so that you obey its lusts (SIN WILL CONTINUALLY TEMPT WITH STRONG DESIRES TO GRATIFY YOUR FALLEN FLESH, IN EFFECT BOWING DOWN TO THE IDOL OF "SELF"),." (Ro 6:12+). Currid - Most worship, especially in Canaan, occurred at ‘high places’, sacred sites where the pagans erected altars for sacrifice, ‘sacred standing stones’ (massēbōt in Hebrew) and idols (see 1 Ki 14:23). God strictly forbids Israel to worship or serve these gods, or to participate in any way with the rituals of those people. David Thompson - God’s people are not to worship false gods but destroy them. 23:24 This is a key demand of God. God keeps repeating do not worship some false deity. This was the first of the Ten Commandments and God has brought this up multiple times. Why? This was a big threat to Israel and God knew it. (Sermon) But - Term of contrast. Don't bow to them but break them! You shall utterly overthrow them and break their sacred pillars in pieces - Utterly overthrow (see below on haras; Lxx = suntribo) God follows the negative command with two positive commands to positively eradicate the pagan gods and their abominable places of worship. To leave traces would make the Israelites vulnerable to temptation to indulge in the sensual practices of the pagans. And so the call was for complete destruction not just of the pagan gods but the pagan people who followed those gods. In the next chapter Moses will set up 12 pillars Ex 24:4 as a memorial. Mark it down -- what God means for good, Satan will always attempt to counterfeit! G Campbell Morgan makes a pithy statement - "“Concerning the people to be driven out, it is worthy of note that this paragraph shows that ‘their gods’ were their undoing. Everything in the life of a man or a nation depends on the character of its worship." George Bush -The divine Speaker is here commanding the total excision of all the memorials of that vile idolatry, which would be likely to seduce his people from their allegiance to him. It was enjoining upon them the same spirit with that which afterwards prompted the convicted conjurors to ‘burn their books,’ Acts, 19:19. Alan Cole on sacred pillars - literally ‘standing (stones)’ or ‘orthostats’. These upright stones are often found in groups of ten at the Canaanite sanctuaries (Gezer and Taanach, for instance). In Exodus 24:4 Moses set up twelve, to symbolize the twelve tribes of Israel. In patriarchal days their use had been innocent enough (Gen. 28:18), but not now, in the context of Canaanite Baal-worship. As in Hinduism, the stone probably represented the male principle in the fertility cult, while the tree represented the female-principle. NET Note - these long stones were erected to represent the abode of the numen (a spiritual force or influence often identified with a natural object, phenomenon, or place) or deity. They were usually set up near the altar or the high place. To destroy these would be to destroy the centers of Canaanite worship in the land. Kaiser on sacred pillars - These maṣṣēḇôṯ apparently were free-standing stones that were associated with the veneration of deities, particularly the male deity. Examples of these stones have been found at Gezer, Byblos, Ras Shamra, and especially Hazor, where one was found with an offering at its base by the entrance to an important building in the Canaanite citadel John MacArthur on break their sacred pillars - Stone markers of pagan shrines were absolutely intolerable once the Land had been taken from the tribes just mentioned in the previous verse. Utterly overthrow (break down, destroy, tear down) (02040)(haras) basically means to destroy by tearing down (e.g., cities = 2Sa 11:25, 2Ki 3:25, 1Chr 20:1, Isa 14:17; Lam 2:2, altars - Jdg 6:25, etc). Haras means break down, break through, broken down, destroyed. In Ex 19:21, 24 the haras is used by God to warn the people not to break though into the area surrounding Mt Sinai and as a result perish. The first use of haras is in Ex 15:7+, referring to the destruction of the Egyptian armies in the Red Sea. Israel was to destroy the Canaanites (Ex 23:24 = "utterly overthrow"; Lxx = suntribo = strictly rub hard together, hence smash or crush) and break up their idols. Break (07665)(shabar) means to break in pieces, to shatter, to smash. The first biblical occurrence of shabar is in Ge 19:9, where the men of Sodom "pressed hard against Lot and came near to break the door." In another use, God says "I will also break down your pride of power" (Lev 26:19). In Ezekiel 6:9 God describes how He has "been hurt (broken) by their adulterous hearts which turned away from" Him "and by their eyes which played the harlot after their idols" (describing faithless Judah now in captivity in Babylon).The Lxx translates shabar in Ex 23:25 with a second use of the verb suntribo which means to cause destruction of something by making it come apart (by shattering, smashing or crushing). Pillars (04676)(matstsebah from natsab = to take a stand) means something set upright, most often "a standing, unhewn block of stone utilized for religious and memorial purposes. After a powerful experience of the Lord in a dream, Jacob set up as a pillar the stone on which he had laid his head, in commemoration of the event (Ge 28:18, 22; cf. Ge 31:45; 35:20). Moses set up an altar and also twelve pillars at the base of Mount Sinai to represent the twelve tribes of Israel (Ex. 24:4). These pillars were erected as monuments to God (Hos. 3:4); or, more commonly, to pagan deities (1 Ki. 14:23, Mic. 5:13). Many times in 2 Kings, the term refers to a sacred pillar that aided people in their worship of pagan gods, especially the Canaanite god Baal. In most of these passages, the sacred columns were used by Israelites, contrary to the Lord's prohibition concerning the worship of any other god (2 Ki. 3:2; 10:26, 27; 18:4; 23:14; cf. Hos. 10:1, 2; Mic. 5:13[12])." (Baker) Septuagint in Ex 23:24 = stele = a commemorative stone block or pillar, monument, pillar from the time of Hom. inscribed and used as a grave marker, or for commemoration of events, proclamation of decrees, recognition of personal achievements. Stele is a block or slab, bearing an inscription; and so, 1. a gravestone, Hom., Att. 2. a block or slab, inscribed with record of victories, dedications, treaties, decrees, etc., Hdt., Att.; whether for honour, or for infamy, Hdt., Dem.:-also the record itself, a contract, agreement, kata. th.n sth,lhn according to agreement, 3. a boundary post, Xen.:-the turning-post at the end of the racecourse, Matstsebah refers to the obelisks which stood at the entrance to the temple of the Sun in the Egyptian city of Heliopolis (Jer. 43:13). According to Heroclitus (II.3), two of these pillars were a hundred cubits high and eight cubits across, and each was a single stone. The word is also used of the statues of Baal (2 Ki. 3:2) which were erected in the innermost recess of the Temple. Matstsebah - 38x in 33v - obelisks(1), pillar(19), pillars(16), stump(2). Gen. 28:18; Gen. 28:22; Gen. 31:13; Gen. 31:45; Gen. 31:51; Gen. 31:52; Gen. 35:14; Gen. 35:20; Exod. 23:24; Exod. 24:4; Exod. 34:13; Lev. 26:1; Deut. 7:5; Deut. 12:3; Deut. 16:22; 2 Sam. 18:18; 1 Ki. 14:23; 2 Ki. 3:2; 2 Ki. 10:26; 2 Ki. 10:27; 2 Ki. 17:10; 2 Ki. 18:4; 2 Ki. 23:14; 2 Chr. 14:3; 2 Chr. 31:1; Isa. 6:13; Isa. 19:19; Jer. 43:13; Ezek. 26:11; Hos. 3:4; Hos. 10:1; Hos. 10:2; Mic. 5:13 Holman Bible Dictionary - Pillar - Stone monuments (Hebrew matstsebah) or standing architectural structures (Hebrew amudim ). 1. Stones set up as memorials to persons. Jacob set up a pillar on Rachel's grave as a memorial to her (Genesis 35:20 ). Because Absalom had no son to carry on his name, he set up a pillar and carved his name in it (2 Samuel 18:18 ). Shrines both to the Lord and to false gods. Graven images often were pillars set up as gods. God commanded Israel to break down such “images” (Hebrew matstseboth; Ex 23:24). The Canaanites erected pillars at their places of worship, and probably influenced Israelite practice. Archaeologists found pillars, at Gezer. Jacob set up a pillar following his dream (Genesis 28:18 ) and again when God spoke to him at Bethel (Genesis 35:9-15 ) as memorials of God's revelation. Moses set up twelve pillars to commemorate the giving of the law to the tribes of Israel (Exodus 24:4). Easton's Bible Dictionary Pillar Fausset Bible Dictionary Pillars Hastings' Dictionary of the Bible Pillar Hastings' Dictionary of the NT Pillar King James Dictionary Pillar Exodus 23:25 "But you shall serve the LORD your God, and He will bless your bread and your water; and I will remove sickness from your midst. NET Exodus 23:25 You must serve the LORD your God, and he will bless your bread and your water, and I will remove sickness from your midst. NLT Exodus 23:25 "You must serve only the LORD your God. If you do, I will bless you with food and water, and I will protect you from illness. ESV Exodus 23:25 You shall serve the LORD your God, and he will bless your bread and your water, and I will take sickness away from among you. LXE Exodus 23:25 And thou shalt serve the Lord thy God, and I will bless thy bread and thy wine and thy water, and I will turn away sickness from you. KJV Exodus 23:25 And ye shall serve the LORD your God, and he shall bless thy bread, and thy water; and I will take sickness away from the midst of thee. NIV Exodus 23:25 Worship the LORD your God, and his blessing will be on your food and water. I will take away sickness from among you, ASV Exodus 23:25 And ye shall serve Jehovah your God, and he will bless thy bread, and thy water; and I will take sickness away from the midst of thee. CSB Exodus 23:25 Worship the LORD your God, and He will bless your bread and your water. I will remove illnesses from you. NKJ Exodus 23:25 "So you shall serve the LORD your God, and He will bless your bread and your water. And I will take sickness away from the midst of you. NRS Exodus 23:25 You shall worship the LORD your God, and I will bless your bread and your water; and I will take sickness away from among you. YLT Exodus 23:25 'And ye have served Jehovah your God, and He hath blessed thy bread and thy water, and I have turned aside sickness from thine heart; But you shall serve: De 6:13 10:12,20 11:13,14 13:4 28:1-6 Jos 22:5 24:14,15,21,24 1Sa 7:3 12:20,24 Jer 8:2 Mt 4:10 He will bless your bread: De 7:13 28:5-8 Isa 33:16 Mal 3:10 I will remove sickness: Ex 15:26 De 7:15 Ps 103:3 Isa 33:24 Exodus 23 Resources - Multiple Sermons and Commentaries THE BLESSED CONTRAST But - Term of contrast. This presents a striking contrast. You gotta serve somebody. And if they refused to serve the false gods, God gives them the only other option which is to serve the true and living God! ESV Study note - Among the gods worshiped in both Egypt and Canaan were those believed to have control over crops, health, or fertility. The Lord made it clear through the signs in Egypt that he has power over all of life and he calls Israel to serve him alone, You shall serve the LORD your God - It is implicit that Israel would worship and bow down before Jehovah (cf Ex 23:18-19). And as we saw above, the one you bow down to is the one you will serve. Worship always precedes service. Serve is abad which can mean to become a slave of Jehovah and the Greek is latreuo meaning to serve by carrying out religious duties and so to venerate Jehovah. THOUGHT - You will serve someone, either God over the world or gods of this world! Jesus alluded to this when He declared "No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth.." (Mt 6:24+) Bob Dylan put this basic truth into song, You Gotta Serve Somebody! Dear reader, who is your master? Who are you serving? Believe in and serve Jesus now and you will be privileged to serve Him forever and ever. Amen! Bush - Nothing can be more reasonable than the conditions which Jehovah imposes upon his people—that they should serve their own God, who was indeed the only true God, and have nothing to do with the gods of the devoted nations, which were no gods, and which they had no reason to respect. In doing this they would not only be acting the part of sound reason, but would assure themselves also of the special tokens of the divine blessing. They would be secure of the enjoyment of all desirable temporal prosperity. The blessing of God would crown their bread and their water, and make that simple fare more refreshing and nutritive than the richest dainties without it, while wasting sickness with its fearful train of evils, should be effectually banished from their borders. Thompson - When God’s people would finally get to the Promised Land, if they would obey Him and serve Him and worship Him according to His Word, He promised that He would bless Israel in eight specific ways. These would be real incentives for obeying God (Sermon) And He will bless your bread and your water - This is as basic as one's needs get - bread and water. God will provide, but in reality obedience would allow Israel to truly partake of the Milk and Honey of the Promised Land. Obedience would bring blessing (cf Dt 30:19). God would provide for their needs. Bless is barak meaning to honor one with divine favor and in Greek is eulogeo (in first person "I will bless") which speaks of God conferring favor or benefit (Acts 3:26+, Eph 1:3+). NET Note - On this unusual clause B. Jacob says that it is the reversal of the curse in Genesis, because the “bread and water” represent the field work and ground suitability for abundant blessing of provisions (Exodus, 734). Kaiser - The worship of God would affect the Israelites’ water and food (v.25). No wonder the prophets connected a series of agricultural reverses with the judgment of God on a particular culture (e.g., Hag 1:5–11). Remember that whereas in the OT, God promised Israel a LAND, in the NT, He promises us a LIFE (in Christ)! That life can be abundant, but it is still based on obedience. And I will remove sickness from your midst - And if they obeyed and served Jehovah, He would heal their sickness. Remove (sur) means to turn aside your sickness and Greek is apostrepho meaning to turn away, almost personifying "Sickness" as "knocking at the door" of your body and being turned away by divine power! Recall God's promise in Ex 15:26+ where He uses the same word for sickness (machalah) "He said, “If you will give earnest heed to the voice of the LORD your God, and do what is right in His sight, and give ear to His commandments, and keep all His statutes, I will put none of the diseases (machalah) on you which I have put on the Egyptians; for I, the LORD, am your healer (Jehovah Rapha).” O, that Israel had ears to hear the LORD's words! Enns - This is more than merely possessing the land; it is enjoying it and living life to its fullest. (Ibid)