Êxodo 23

Êxodo 23

Meyer says this law was meant “to inculcate a tender appreciation of the natural order, and of the relation subsisting between the mother and her offspring. It was against nature to make the mother an accomplice in the death of her child.” John Currid - The second statute of the verse is repeated in the Torah in Exodus 34:26 and Deuteronomy 14:21. Its basis is as a polemic against a Canaanite ceremony connected with a fertility cult. In the Ugaritic Texts, we read about an idolatrous custom of boiling a kid in its mother’s milk as part of a festival. One text, called The Birth of the Gods Fair and Beautiful, says, ‘Cook a kid in milk, a lamb(?) in butter.’ The Hebrews were not to celebrate fertility in the same way as the pagans. So end the laws of the Book of the Covenant. Rayburn - The prohibition against cooking a young goat in its mother’s milk illustrates the importance of reading the Bible in its historical context. The rabbis never agreed on the reason for this law but nevertheless spun out regulations forbidding the eating of meat and dairy products in the same meal. Among the ultra orthodox Jews different crockery and cutlery must be used for meat and milk, and, where practicable, separate kitchens and refrigerators. [Ellison, 134] But this prohibition, archaeological evidence now almost certainly has shown, was, in effect, a command not to worship as the pagans did. It was a commandment requiring God’s people to be separate in their worship. Like the commandment in Deut. 14:1 against cutting oneself or shaving the front of one’s head for the dead, or the commandment against getting a tattoo, the objection is not to the act itself – which separated from its historical context in Canaanite usage is entirely unobjectionable – but to the act as part of pagan worship. An Ugaritic poem, describing a Canaanite rite, reads: “Cook a kid in the milk, a lamb in the cream.” This was apparently part of a fertility rite thought to have some magical power, the kind of magic forbidden already in 22:18. Exodus 23:20 "Behold, I am going to send an angel before you to guard you along the way and to bring you into the place which I have prepared. NET Exodus 23:20 "I am going to send an angel before you to protect you as you journey and to bring you into the place that I have prepared. NLT Exodus 23:20 "See, I am sending an angel before you to protect you on your journey and lead you safely to the place I have prepared for you. ESV Exodus 23:20 "Behold, I send an angel before you to guard you on the way and to bring you to the place that I have prepared. LXE Exodus 23:20 And, behold, I send my angel before thy face, that he may keep thee in the way, that he may bring thee into the land which I have prepared for thee. KJV Exodus 23:20 Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. NIV Exodus 23:20 "See, I am sending an angel ahead of you to guard you along the way and to bring you to the place I have prepared. ASV Exodus 23:20 Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared. CSB Exodus 23:20 "I am going to send an angel before you to protect you on the way and bring you to the place I have prepared. NKJ Exodus 23:20 "Behold, I send an Angel before you to keep you in the way and to bring you into the place which I have prepared. NRS Exodus 23:20 I am going to send an angel in front of you, to guard you on the way and to bring you to the place that I have prepared. YLT Exodus 23:20 'Lo, I am sending a messenger before thee to keep thee in the way, and to bring thee in unto the place which I have prepared; Angel: Ex 3:2-6 Ex 14:19 32:34 33:2,14 Ge 48:16 Nu 20:16 Jos 5:13 6:2 Ps 91:11 Isa 63:9 Mal 3:1 1Co 10:9,10 prepared: Ge 15:18 Mt 25:34 Joh 14:3 Exodus 23 Resources - Multiple Sermons and Commentaries Enns summarizes Exodus 23:20-33 - Verses 20–26 fall into two parts, each with a command followed by consequences of either obeying or disobeying the command. (1) Listening to the angel will result in the nations being driven out of Canaan (vv. 20–23). (2) By worshiping Yahweh alone, Israel is promised well-being, long life, and offspring (vv. 24–26). The object of obedience in the first part is the angel, in the second it is God. Both are to be obeyed if Israel hopes to realize God’s plan for them, which is possession and enjoyment of the land. (NIVAC-Ex) Alan Cole introduces Exodus 23:20-22 which he entitles "The ‘Deuteronomic promise’. This title may well be given to the present passage because its hortatory style and theological approach are so close to that seen best in Deuteronomy. Traces of this outlook can be found in Leviticus (19:9–17). We should therefore see it as a ‘strain’, a way of understanding God and his dealings with Israel. It runs right through the Old Testament, because it corresponds to one aspect of God himself. (TOTC-Ex) NET Note on Exodus 23:20-22 - This passage has some of the most interesting and perplexing expressions and constructions in the book. It is largely promise, but it is part of the Law and so demands compliance by faith. Its points are: God promises to send his angel to prepare the way before his obedient servants (20–23); God promises blessing for his loyal servants (24–33). So in the section one learns that God promises his protection (victory) and blessing (through his angel) for his obedient and loyal worshipers. Behold (02009)(hinneh) is an interjection meaning behold, look and generally directs one's mind to the following text, imploring the reader to give it special attention. In short, the Spirit is trying to arrest Israel's (and our) attention! As Spurgeon said "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" I am going to send an angel before you to guard you along the way - Angel is malak which means messenger, the Greek word aggelos/angelos, in this context almost surely the "Divine Angel." Note that the an angel will guide and guard (protector). The question arises is this a created angel or the Creator of the angels, the Angel of the LORD? I personally believe this is a Theophany/Christophany. Recall the earlier description of the Angel of the LORD - The LORD was going before them in a pillar of cloud by day to lead them on the way, and in a pillar of fire by night to give them light, that they might travel by day and by night. 22 He did not take away the pillar of cloud by day, nor the pillar of fire by night, from before the people. Ex 13:21-22 The angel of God, who had been going before the camp of Israel, moved and went behind them; and the pillar of cloud moved from before them and stood behind them. Finally notice in Ex 23:21 God says "Be on your guard before him and obey his voice; do not be rebellious toward him, for he will not pardon your transgression, since My name is in him." In other words this "angel" has the authority to "pardon your transgression." I am not aware of any Scripture that assigns the authority to forgive sins to anyone other than God. Also the fact that God's Name is in Him, implying that it is intimately associated with Him also supports this as a Theophany, because while angels are messengers of God, I know of no Scripture where the Name of God is stated to be in a created angel. John MacArthur agrees noting that "Neither Moses nor some other messenger or guide qualify for such descriptions. The key to victory in the upcoming takeover of the Land would not be Israel’s military skill but the presence of this Angel, who is the pre-incarnate Christ." (MSB) McNeile “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’ ” (ED: HOW WAS HE MANIFEST? TEXT DOES NOT SAY BUT CERTAINLY REASONABLE TO ASSUME THE SHEKINAH GLORY CLOUD THAT HAD BEEN LEADING THEM SINCE THEIR DELIVERANCE FROM EGYPT.) Walter Kaiser -The angel mentioned here cannot be Moses, God’s messenger, or an ordinary angel; for the expressions are too high for any of these: “he will not forgive your rebellion” (who can forgive sin but God alone?) and “my Name is in him” (v.22). This must be the Angel of the Covenant (cf. Isa 63:9; Mal 3:1), the Second Person of the Trinity (EBC-Ex) Currid comments - Some commentators believe the figure of an angel is merely symbolic for God’s care of Israel. Cassuto comments that ‘The angel stands only for the guidance and help of the Lord.’ Yet an actual angelic being had been with Israel since the people left Egypt (see 3:2; 14:19). There is no reason to think that God would not continue to supply such protection until Israel entered the land of Canaan. David Thompson - So God is promising that His angel, who is specifically Jesus Christ, is going to protect them and lead them. Just think of this. It is possible to actually have Jesus Christ as your Personal guide through life. In fact, it is interesting that when Jesus was here, He specifically said that he had protected and guarded His own and not one of His own perished (John 17:12). This is a great motivation for obeying the Word of God. When we choose to obey the Word of God, we have the personal protection and the guidance of God. (Sermon) and to bring you into the place which I have prepared - The place refers to Canaan. This is in a sense a prophetic promise that God would bring the sons of Israel into the promised land. Rayburn - As you know, the Hebrew word for “angel” is simply the word “messenger.” So the question is: is this a reference to the Angel of the LORD...or does it apply to an angel; or to Moses? Context alone can decide. However, we know elsewhere that “angel of the Lord” refers to the presence of Yahweh himself. The difficulty with taking it to refer to an angel, a supernatural being but not Yahweh himself, is that in all the rest of the history of Israel in the wilderness we are not given any report of this angel, of his speaking to Moses, or of his directing Israel on her journey. What is more, the presence of the Lord with his people was a primary theme in the first 20 chapters of Exodus. “Angel of the LORD” then is a way of the invisible God mediating his presence to his people. Exodus 23:21 "Be on your guard before him and obey his voice; do not be rebellious toward him, for he will not pardon your transgression, since My name is in him. NET Exodus 23:21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my name is in him. NLT Exodus 23:21 Pay close attention to him, and obey his instructions. Do not rebel against him, for he is my representative, and he will not forgive your rebellion. ESV Exodus 23:21 Pay careful attention to him and obey his voice; do not rebel against him, for he will not pardon your transgression, for my name is in him. LXE Exodus 23:21 Take heed to thyself and hearken to him, and disobey him not; for he will not give way to thee, for my name is on him. KJV Exodus 23:21 Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him. NIV Exodus 23:21 Pay attention to him and listen to what he says. Do not rebel against him; he will not forgive your rebellion, since my Name is in him. ASV Exodus 23:21 Take ye heed before him, and hearken unto his voice; provoke him not; for he will not pardon your transgression: for my name is in him. CSB Exodus 23:21 Be attentive to him and listen to his voice. Do not defy him, because he will not forgive your acts of rebellion, for My name is in him. NKJ Exodus 23:21 "Beware of Him and obey His voice; do not provoke Him, for He will not pardon your transgressions; for My name is in Him. NRS Exodus 23:21 Be attentive to him and listen to his voice; do not rebel against him, for he will not pardon your transgression; for my name is in him. YLT Exodus 23:21 be watchful because of his presence, and hearken to his voice, rebel not against him, for he beareth not with your transgression, for My name is in his heart; Be on your guard: Ps 2:12 Mt 17:5 Heb 12:25 do not be rebellious: Nu 14:11 Ps 78:40,56 Eph 4:30 Heb 3:10,16 he will not pardon your transgression: Ex 32:34 Nu 14:35 De 18:19 Jos 24:19 Jer 5:7 Heb 3:11 10:26-29 Heb 12:25 1Jn 5:16 my name: Ex 3:14 34:5-7 Ps 72:19 83:18 Isa 7:14 9:6 42:8 45:6 57:15 Jer 23:6 Mt 1:23 Joh 5:23 10:30,38 14:9,10 Col 2:9 Rev 1:8 Rev 2:8,23 3:7 Exodus 23 Resources - Multiple Sermons and Commentaries Be on your guard before him - Be on guard is shamar, a command calling on Israel to keep watch, to guard, to be careful, to watch over carefully and is translated in the Septuagint with the verb prosecho (pros = toward + echo = hold) a command in the present imperative which means to continually hold one's mind toward something so as to take heed, pay attention, stay alert and remain on guard. In the NT prosecho often warns of some type of danger (usually spiritual danger but occasionally physical)! Prosecho is not a call simply to notice or sense something, but to be on guard against it because it is so harmful. Prosecho meant to moor a ship, to tie it up. Prosecho was also used to mean “to remain on course”. THOUGHT on Angel of the LORD going before - The same principle is true of our life with Jesus today. Not only is it true that Jesus goes before us to prepare a place for us in heaven (John 14:2–3), but the place we walk in today was prepared by God, and where we will walk tomorrow is prepared by Him also. (Guzik) Paul would add " we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them." (Eph 2:10+) Related Resources: The Will Of God Believers are God's Masterpiece, His Poiema And obey his voice - So in some way not stated the Angel of the LORD would communicate to Israel, probably through Moses. The Hebrew for obey is shama which means to hear, but clearly conveys more than "in one ear and out the other," but hear and heed, hear and obey what you have heard. The Septuagint (Lxx) translates shama with eisakouo which is a command (like "be on guard" in the present imperative) which is a command to continually listen to attentively. BDAG adds the idea is "to obey on the basis of having listened carefully (eisakouo is used in similar contexts in the Lxx in Dt 1:43 = "So I spoke to you, but you would not listen. Instead you rebelled against the command of the LORD." and in Dt 9:23 = "you neither believed Him nor listened [Lxx = eisakouo] to His voice". In the end times at the end of the Great Tribulation Moses gives a prophetic promise - “When you are in distress [Time of Jacob's Distress] and all these things have come upon you, in the latter days you will return to the LORD your God and listen [Lxx = eisakouo] to His voice.Dt 4:30+). Currid - The verse opens with two imperatives: Israel is required to guard itself as the angel comes to guard Israel. Israel is to keep the word spoken by the heavenly being. Guzik makes a good point that "It was characteristic of the Mosaic covenant that blessing was based almost purely on Israel’s performance. If they obeyed, they would be blessed. If they disobeyed, they would be cursed.. Under the New Covenant we operate on a different principle. Though there are inevitable consequences of sin and God’s loving correction for disobedience, we are blessed in Jesus, and not because we have been obedient (Ephesians 1:3+)." Do not be rebellious toward him - CSB "Do not defy him." KJV "Do not provoke". Israel is commanded not to show resistance to or defiance of the authority of the Angel! Sadly, Israel too often failed this "test" and in Nu 20:10 Moses was fed up and said “Listen now, you rebels (same word - marah)." Moses described their rebellious attitude again declaring "Yet you were not willing to go up, but rebelled (same word - marah) against the command of the LORD your God...So I spoke to you, but you would not listen. Instead you rebelled (same word - marah) against the command of the LORD, and acted presumptuously and went up into the hill country. (Dt 1:26, 43). And the "beat goes on!" The point is that in this passage they had clearly been warned told not to be rebellious toward the Angel of the LORD. The Septuagint translates marah with the verb apeitheo (present imperative with a negative) calling for them to stop their perverse, willful disbelieving. In other words stop an action already in progress! Be rebellious (04784)(marah) means to be contentious, rebellious, and openly defiant to an authority by not obeying commands. Most of the uses of marah refer to rebellion by Israel or Judah against Jehovah (exceptions = Dt 21:18, 20, Job 17:2, Job 23:2, Pr 17:11). There is repeated focus on Israel's rebellion in the wilderness after being set free from slavery in Egypt (Nu 20:10, 24; 27:14; Dt 1:26, 43; 9:7, 23), summed up by the statement "You have been rebellious against the LORD from the day I knew you." (Dt 9:24) Marah is used with similar descriptive words - stubborn (Dt 21:18, 20, Jer 5:23, Ps 78:8), to grieve (Isa 63:10, Ps 78:40), to refuse (Isa 1:20, Neh 9:17), to transgress (Lam 3:42), to sin (Ps 78:17), to test (Ps 78:56), to rebel (marad in Neh 9:26), to reject or profane (Ezek 20:13). For he will not pardon your transgression, since My name is in him - Their open rebellion would not be forgiven (cf Dt 1:26, 43). As