Praise the Lord Jesus Christ, please study this chapter and then answer all 57 questions at the end of this chapter.

Exodus Chapter 23

Verses 1-9: Include a list of miscellaneous laws, which included the protection of equitable and impartial justice for all. False testimony, undiscerningly following a majority, favoring one over another, and accepting bribes, all contribute to the perversion of true justice The attitude of impartiality was to include the helping of another with his animals regardless of whether he be friend or foe. If no help was given, his livelihood could very well be adversely affected, which was a situation others in the community could not allow to happen.

To act with integrity and to show mercy and humanity – even to one’s enemy – was essential to the Law. These verses anticipate the “Golden Rule” (Matt. 7:12; Rom. 12:20).

Exodus 23:1 “Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness.”

“Thou shalt not raise”: Hebrew, not take up, to wit, into thy mouth (as Exodus 20:7), either by the first raising, or further spreading of it. Or not bear, or endure, as that word oft signifies; not hear it patiently, delightfully, readily, approvingly, as persons are very apt to do. But rather shalt discourage and reprove the spreader of it, according to (Proverbs 25:23). Possibly the Holy Ghost might choose a word of such general signification to show that all these things were forbidden. Put not thine hand, i.e. not conspire or agree with them, which is signified by joining hands (Prov. 11:21). Not give them a helping hand in it, not encourage them to it by gifts or promises, not assist them by counsel or interest. Others not swear with them; but swearing is not noted by putting the hand, but by lifting it up.

False accusations are very dangerous. In a court of law, if you are caught witnessing falsely, you can be put in jail. God will not allow us to testify falsely, because it damages the person you are testifying against. This is not just for court either. God will hold us responsible for the false reports or rumors we tell on others.

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]:”

We or these Hebrews are not to follow the crowd. The way of the crowd leads to destruction. That is what is wrong in our churches today. They have compromised with the world so, that it is difficult to tell what is of God and what is the world. The New Age Movement which has penetrated the church brings the way of the world into the church.

Matthew 7:13-14 “Enter ye in at the strait gate: for wide [is] the gate, and broad [is] the way, that leadeth to destruction, and many there be which go in there at:” Because strait [is] the gate, and narrow [is] the way, which leadeth unto life, and few there be that find it.”

You see, the way of the multitude leads to Hell. As we learned in our last lesson, we must be a separated people. Our only leader must be God. We must at all times tell the truth even if we are the only ones telling the truth.

Exodus 23:3 “Neither shalt thou countenance a poor man in his cause.”

We must not “pervert judgment” either in favor of the rich or of the poor. Justice must hold her scales even, and be proof equally against a paltry fear of the rich and a weak compassion for the indigent. The cause alone is to be considered, not the persons (compare Leviticus 19:15).

We see in this Scripture that we are not to be on the side of the poor just because they are poor. Justice is to be fair, whether they are poor or rich. People have a tendency to be on the side of the poor, but we must be honest and give a fair deal to all, poor and rich.

Exodus 23:4 “If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again.”

Romans 12:20-21 “Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.” “Be not overcome of evil, but overcome evil with good.”

The Bible teaches us to be good to our enemies.

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.”

This would be for the animal’s benefit, as well as the enemy’s. Probably this would cause these enemies to forget their differences. Helping all who are in need is always the thing to do, whether they are friends, enemies or strangers.

Exodus 23:6 “Thou shalt not wrest the judgment of thy poor in his cause.”

As a judge should beware, lest through motives of compassion, or an affectation of popularity, he be biased in favor of the poor. So, on the other hand, he must not despise a man because he is poor and without friends. He must not take advantage of his poverty to misrepresent his cause. To refuse to give him an impartial hearing, to strain a point of equity to his prejudice, or pass sentence wrongfully against him. The words thy poor, are emphatical, importing that they were members of their body, though poor.

We are not to look down upon people because they are poor.

Exodus 23:7 “Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked.”

We must tell the truth all the time. It is especially important to tell the truth, when a falsehood would hurt someone else. God will not overlook us lying when we hurt someone else. If you have done this, ask God to forgive you and don’t tell a falsehood and hurt anyone anymore.

Exodus 23:8 “And thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous.”

Namely, from such whose causes are depending before thee; because if thou does not sell justice for it, yet thou will both seem to do so, and be tempted to do so (compare Deut. 16:19; 1 Sam. 8:3; Prov. 17:8, 23; 19:6).

“The wise”: or, the open-eyed, and quick-sighted, which in this case cannot see, partly because they will not see. And partly because interest and affection do exceedingly corrupt the judgment, and render it very partial.

“The words of the righteous”: I.e. the judgment of the righteous judges, and of them who before were such, and are inclined to be so, and probably would be so, were they not tempted with bribes. Or of them who by their place should be righteous. So they are called righteous, to admonish them of their duty to be so. And to aggravate their sin when they are unrighteous, and consequently to aggravate the mischief of gifts, which make those unrighteous whose office obliged them to be righteous. Or thus, the matters or causes of the righteous, which may be understood not of the judges, but of the parties pleading. Whose righteous cause is by this means perverted by the judge, and a wrong sentence given.

This is speaking of taking a bribe. Being paid to lie is even worse than just lying to get something done. Lying is a sin. Being paid a bribe to lie is two sins.

Exodus 23:9 “Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.”

As these were not to be vexed and oppressed in a private manner and by private men (see Exodus 22:21). So neither in a public manner, and in a public court of judicature, or by judges on the bench when their cause was before them. And then by not doing them justice and then showing a partiality to those of their own nation against that of a stranger. Whereas a stranger ought to have equal justice done him as a native, and the utmost care should be taken that he has no injury done him, and the rather because he is a stranger.

“For ye know the heart of a stranger”: The fears he is possessed of, the inward distress of his soul, the anxiety of his mind, the tenderness of his heart, the workings of his passions, his grief and sorrow, and dejection of spirit. The Targum of Jonathan is, “the groaning of the soul of a stranger”. This the Israelite judges knew, having had a very late experience of it:”

“Seeing ye were strangers in the land of Egypt”: Where they had been vexed and oppressed, brought into hard bondage, and groaned under it. And therefore it might be reasonably thought and expected that they would have a heart sympathizing with strangers. And use them well, and especially see that justice was done them, and no injury or oppression of any kind.

These Hebrews should be able to relate to being a stranger. Of all people, they should not oppress strangers. The 430 years they were strangers in Egypt should make them kinder to strangers.

Verses 10-12: The command to let the poor “eat” from the resting land in the “seventh year” is one of many passages in the Law that charged the wealthy to make provision for the impoverished (Lev. 19:9-10; 23:22; 25:25, 35-38).

Exodus 23:10-11 “And six years thou shalt sow thy land, and shalt gather in the fruits thereof:” “But the seventh [year] thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, [and] with thy oliveyard.”

“Seventh year”: A sabbatical year of rest after 6 years of farming benefited both the land and the poor. This pattern of letting a field lie fallow appears to have been unique with Israel.

This was a sabbath of rest for the land, as well as the Sabbath for the people. We have talked before of the one thousand year sabbath that will occur at the end of the six one thousand years of work here on the earth. This is called the millennium reign of Jesus; the one thousand year day of rest for the believers. God set everything up on these six days of work and one day of rest. There would be a voluntary crop of fruit. The poor could benefit from this.

Exodus 23:12 “Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed.”

The law of the weekly Sabbath is here repeated in conjunction with that of the Sabbatical year, to mark the intimate connection between the two, which were parts of one and the same system. A system which culminated in the Jubilee year (Lev. 25:8-13). Nothing is added to the requirements of the fourth commandment; but the merciful intention of the Sabbath day is more fully brought out. It is to be kept in order that the cattle may rest, and the slave and stranger may be refreshed.

This is just saying that Sabbath was for everything and everyone to rest.

Exodus 23:13 “And in all [things] that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth.”

Idolatry was to be avoided right down to the level of not causing the name of other deities to be remembered. This perhaps served also as a prohibition of intermarriage with other nations, for in the marriage contract recognition was given to the deities of the parties involved. Which would have had the effect of putting God on a par with pagan gods.

“Circumspect” means to take heed to or observe. God here was just telling them to observe all the ordinances that He had given them. He warned them again, that He was jealous of other gods. They were not to even speak the name of a false god.

Verses 14-19: “Three annual feasts were appointed for Israel (Lev. 23), the “Feast of”:

(1) “Unleavened Bread,” which includes Passover;

(2) “Harvest,” also known as the Feast of Weeks, or Pentecost;

(3) “Ingathering” or the Feast of Tabernacles (Sukkoth).

“You shall not boil a young goat in its mother’s milk (Deut. 14:21). Prohibited the types of cruelty committed in ancient Canaanite sacrifices. Jewish authorities later interpreted this verse to mean that one must not eat dairy products with meat products, a standard law among observant Jewish people today.

Requiring all males to be present for 3 specified feasts at a central sanctuary would have had a socially and religiously uniting effect on the nation. The men must trust the Lord to protect their landholdings while on pilgrimage to the tabernacle. (34:23-24). All 3 feasts were joyful occasions, being a commemoration of the Exodus (the Feast of Unleavened Bread). An expression of gratitude to God for all the grain He had provided (the Feast of the Harvest). And a thanksgiving for the final harvest (the Feast of In-gathering). Alternative names appear in the biblical record for the second and third feasts: the Feast of Weeks (34:22), or Firstfruits (34:22; Acts 2:1), and the Feast of Tabernacles or Booths (Lev. 23:33-36).

Exodus 23:14 “Three times thou shalt keep a feast unto me in the year.”

This was the institution of the great religious festivals “The feast of unleavened bread,” or the Passover. “The feast of harvest,” or Pentecost. “The feast of Ingathering,” or the Feast of Tabernacles, which was a memorial of the dwelling in booths in the wilderness, and which was observed in the seventh month (Exodus 12:2). All the males were enjoined to repair to the tabernacle and afterwards the temple and the women frequently went.

The institution of this national custom was of the greatest importance in many ways, by keeping up a national sense of religion and a public uniformity in worship. By creating a bond of unity, and also by promoting internal commerce among the people. Though the absence of all the males at these three festivals left the country defenseless, a special promise was given of divine protection, and no incursion of enemies was ever permitted to happen on those occasions.

There were to be three special times a year, when all of the men in the family were required to go to wherever the tabernacle was and worship and praise God.

Exodus 23:15 “Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:)”

The Feast of Unleavened Bread and Passover were in the same time element. Jesus is the Lamb of God (the sacrificial Lamb of Passover, the first day). He is also, the Bread of Life (unleavened, free from sin). Jesus at His crucifixion was the Unleavened Bread and the Passover Lamb. He fulfilled this feast. Passover was the fourteenth day of the first month (Abib or Nisan). April, on our calendar, would be a similar time. Good Friday and Easter would fall during this period. The killing of the Passover Lamb (Jesus), was followed by the Feast of Unleavened Bread. Jesus’ body was symbolic of unleavened bread.

This Feast of Unleavened Bread continued through the twenty-first. The first day and the eighth day of this feast, or festival, were holy days. No one was to work on either of these days. (Psalm 81), commemorates this festival. This was a commemoration of Israel’s deliverance from Egypt. It also commemorates the Christians’ deliverance from sin by Jesus.

Exodus 23:16 “And the feast of harvest, the firstfruits of thy labors, which thou hast sown in the field: and the feast of ingathering, [which is] in the end of the year, when thou hast gathered in thy labors out of the field.”

These were two different feasts. Firstfruits were the same as Pentecost and Feast of Weeks. Pentecost occurred 50 days after the resurrection of Jesus. “Fifty” means jubilee or setting the captives free.

“Pentecost” means fifty. Certainly, the disciples, and in fact the whole 120 people present, were set free when they received the Holy Spirit of God (see Acts 2:1-4). This “firstfruits” is of the harvest. The Bible speaks of the great harvest at the end of the world. This “Pentecost” was a first fruit of this harvest. It was at the beginning of the harvest, and “ingathering” was at the end of the harvest (The Feast of Ingathering).

The Feast of Ingathering is known by several other names: Festival of Tents, Feast of Tabernacles, Feast of Ingathering, Festival of Jehovah and Feast of Trumpets. This feast was celebrated at the end of the farm year. By our calendar, it would be about the month of October. By the Jewish calendar, this would occur on the 15th day of their seventh month (Tisri): five days before Day of Atonement. There were sacrifices made of bullocks, rams, lambs and goats. These three feasts were to be celebrated every year by all the males. This does not mean that women could not participate; it just means they were not required to come if they were unable because of family duties.

Exodus 23:17 “Three times in the year all thy males shall appear before the Lord GOD.”

In the city of Jerusalem, when they were come into the land of Canaan, and the temple was there built: here they were to show themselves before the Lord as being his, and devoted to his service. Concerning which the Misnic doctors have the following canon, “all are bound to appear except a man deaf and dumb, a fool, a little one, one of neither sex, or of both sexes, women, servants not free, the lame, the blind, the sick, an old man, and he that cannot go on his feet”.

This seems to be a strange statement in that the women were not required to go, but you must remember that they had large families and it would have been very difficult for the women to go and carry the children. Sometimes these trips to the temple took several days and you could see how difficult the trip would be with the family. They were required to go wherever the tabernacle was. These three feasts, or festivals, that we discussed in the last lesson were the three they were required to attend, the Feast of Unleavened Bread, Firstfruits and Ingathering.

Exodus 23:18 “Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning.”

This belongs to the feast of the Passover; for, as all the Jewish writers agree, this sacrifice is the sacrifice of the passover, as it is sometimes called (see Exodus 12:27). Now when the paschal lamb was killed, and its blood was shed, and its flesh eaten, there was to be no leaven along with it. It was to be eaten with unleavened bread, and there was to be no leaven in their houses at this time.

It was not to be slain until all was removed. This was the first thing the Jews did, as soon as the fourteenth day was come, to search for leaven, remove and burn it. And this sense of the law is confirmed by the Targum of Jonathan, which is, “not a man shall slay, while there is leaven in your houses, the sacrifice of my passover. And to the same purpose is the note of Jarchi:

“Neither shall the fat of my sacrifice remain until the morning”: And indeed, no part of the passover lamb was to remain until the morning, what did was to be burnt with fire (Exodus 12:10). The Targum of Jonathan is,” neither shall there remain without the altar the fat of the sacrifice of my passover until the morning, nor of the flesh which ye ate in the evening”; and so Jarchi interprets it of its not remaining without the altar.

Leaven is symbolic of sin and it would be wrong to include sin in this ceremony. “My sacrifice”, probably means that this was the sacrificial lamb. This was the most symbolic sacrifice, since it typifies Jesus Christ, the Perfect Lamb. In the lamb sacrifice, it was all to be eaten that night and there was nothing to be left.

Exodus 23:19 “The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.”

“Not seethe a kid in his mother’s milk”: Canaanite ritual, according to excavations as Ras Shamra (ancient Ugarit), called for sacrificial kids to be boiled in milk. But the damaged Ugaritic text does not clearly specify mother’s milk. If it were so, then it is understandable that Israel was being prevented from copying pagan idolatrous ritualism. Another option suggests that the dead kid was being boiled in the vary substance which had sustained its life; hence the prohibition. Until more archeological information comes to light, the specific religious or cultural reason remains as supposition.

It seems that, the custom of the land was to boil the kid (goat) in milk. It would have been extra cruel to boil the baby goat in its own mother’s milk. Perhaps this was why God commanded them not to do this. In Orthodox homes, milk and meat are not served together at the same meal. Perhaps, this is the reason why they do not. God expects firstfruit gifts, and then He can multiply the gift. To multiply something, you have to have something to start with.

Verses 20-33: “Behold, I send an Angel before thee”: God promised “an angel” or “mine angel” (verse 23), for Israel’s protection and success. This is no ordinary angel, for God’s “name is in him” and He can “pardon your transgressions”, for “Who can forgive sins, but God alone?” (Luke 5:21). This must be the Angel of the covenant (Isa. 63:9; Mal. 3:1), the preincarnate Christ Himself. Obedience would result in blessing; therefore, “obey his voice, provoke him not” (something they really did in Num. 14:11; Psalm 78:17, 40, 56).

Besides “sending” His Angel, God would “send my fear before thee” [Joshua 2:9-11 for fulfillment] … “and I will send hornets.” He promised to send panic and confusion to every nation they had to face in military action. Some have taken the hornets as literal ones; others identify it as a reference to the Egyptian armies. However, it is probably best viewed as a figurative expression referring to the panic-producing power of God which aided in overcoming both king, Sihon and Og. This is supported by the proximity (of verse 28 to verse 27). In one sense, this is synonymous parallelism (Deut. 2:25; 7:20). Panic certainly did play an important role in the victories both in Trans-Jordan and Canaan (Num. 22:3; Joshua 2:9, 11; 5:1; 9:24).

This “Angel” that the Lord sent to keep Israel on the right path may have been a special guardian angel (perhaps Michael; see Dan. 12:1). But more likely, it was the Lord Himself or the preincarnate Christ (Gen. 24:7).

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.”

Not a created angel, but the uncreated one, the Angel of God’s presence, that was with the Israelites at Sinai, and in the wilderness. Who saved, redeemed, bore, and carried them all the days of old, whom they rebelled against and tempted in the wilderness. As appears by all the characters after given of him, which by no means agree with a created angel.

Aben Ezra observes, that some say this is the book of the law, because it is said, “my name is in him”, or “in the midst of it”. Others say, the ark of the covenant; but he says this angel is Michael; and if indeed by Michael is intended the uncreated angel, as he always is in Scripture, he is right.

Some of the ancient Jewish writers say, this is the Angel that is the Redeemer of the world, and the keeper of the children of men. And Philo the Jew applies the word unto the divine Logos, and says, “He” (God), uses the divine Word as the guide of the way. For the oracle is, “behold, I send my Angel”, etc., which agrees with what follows:

To preserve the Israelites in their journey through the wilderness, from all their enemies that should set upon them, and to bring them safe at last to the land of Canaan. Which he had appointed for them, and promised to them, and had prepared both in his purpose and gift for them. And would make way for their settlement in it by driving out the nations before them.

“Angel” here is capitalized and this probably indicated the Lord. Just as the Lord went before them to help them, He goes before us, the Christians too; leading the way. The place for them was already prepared. They would have a few struggles to overcome along the way, but they would make it to the Promised Land.

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.”

Of His face or countenance; observe His looks towards you in a providential way, whether frowning or smiling. Observe His directions and instructions, laws and commands.

“And obey His voice; hearken to what He says, and cheerfully, readily, and punctually do as He orders.

“Provoke Him not”: By unbelief, by murmurings and complaints. By unbecoming words and actions, by transgressing his commands, and acting contrary to His will.

“For He will not pardon your transgressions”: Or suffer them to pass unchastised and uncorrected, but will, as He did, take vengeance on their inventions, and on them because of them. Though He forgave their iniquities; for that He was such an Angel as could forgive sin, which none but God can do, is evident. Because it would be absurd to say He will not pardon, if He could not pardon their transgressions (see Matt. 9:6).

“For my name is in Him”: The Father is in the Son, and the Son in the Father; the nature and perfections of God are in the Word and Son of God, and so His name Jehovah, which is peculiar to Him. Christ is Jehovah our righteousness: or “though my name is in Him”; as Abendana and others, His name the Lord God, gracious and merciful, pardoning iniquity, transgression and sin, as afterwards proclaimed in Him. And yet, notwithstanding this, He would not clear the guilty, or suffer the Israelites to go unpunished, if they offended Him. The Targum of Onkelos is, “or in My name is His word,” He is my ambassador and speaks in My name.

This is surely speaking of the Lord (only God can pardon sin). This is the second person in the Trinity. God demands our obedience. God esteems obedience more that sacrifice.

1 Samuel 15:22 “And Samuel said, Hath the LORD [as great] delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey [is] better than sacrifice, [and] to hearken than the fat of rams.”

The quote “My name is in Him” indicates that this is truly the Lord.

Exodus 23:22 “But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.”

Or “hearkening hearken”, to it attentively, listen to it, and diligently and constantly observe and obey in whatever he shall direct and order.

“And do all that I speak”: By him; or whatsoever he had spoken, or was about to speak; for as yet all the laws and statutes were not delivered, especially those of the ceremonial kind.

“Then I will be an enemy unto thine enemies, and an adversary unto thine adversaries”. Which they should either meet with in their passage through the wilderness, or when they came into the land of Canaan. Signifying that he would protect them from their enemies and subdue them under them. Giving them victory over them as that they should be utterly destroyed. And so in this way, made for the possession of their land in the following words:

You see obedience to God brings Divine Protection. God will fight your battles for you. What God is saying here, is that anyone who attacks God’s people physically or verbally, have actually attacked God. God takes care of His children.

Verse 23-33: The Lord had already announced the ban on the peoples of Canaan in His covenant with Abram (Gen. 15:16, 19-21). The reasons for His judgment are given as well: “their gods … their works.” The Canaanites had polluted the Promised Land with their debased practices and would corrupt the people of Israel if allowed to remain in the land (see Judah’s experience in Genesis 38; Deut. 20:16-18). God promised to not only “deliver” the enemy into Israel’s hands but bless Israel’s obedience.

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.”

“Mine Angel”: Usually taken to be a reference to the Angel of Yahweh, who is distinguished from the Lord who talks about Him as another person (see note on 3:2). Yet, He is identified with Him by reason of His forging sin and the Lord’s name being in Him (verse 21). Neither Moses nor some other messenger or guild qualifies 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.

God was angry with all these people who were occupying Canaan or the Promised Land. They worshipped false gods and God had given them a time to repent; but they did not. Now, God was going to take their land and give it to the Children of Israel. They could not fail, God was with them.

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.”

“Break down their images”: Stone markers of pagan shrines were intolerable once the land has been taken from the tribes just mentioned in the previous verse.

We see why God was angry with these people, they were worshipping false gods. The first thing God wanted the Children of Israel to do was destroy the images of these false gods.

Verses 25-26: Proper worship brought with it due rewards, not only good harvests and a good water supply, but also physical health, including fertility and safe pregnancies.

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.”

And him only, who had brought them out of Egypt, and done so many great and good things for them at the Red sea, and now in the wilderness. By which he appeared to be the true Jehovah, the one and only living God, and to be their God in covenant, who had promised them much, and had performed it. And therefore was in a special and peculiar manner their God, and they were under the highest obligations to serve and worship him in the way and manner he directed them to.

“And he shall bless thy bread and thy water”: And make them nourishing and refreshing to them, and preserve them thereby in health, as well as prosper and succeed them, and increase their worldly substance.

“And I will take sickness away from the midst of thee”. The stroke of bitterness, or the bitter stroke, as the Targum of Jonathan, any grievous disease, which is bitter and distressing. Signifying that there should be none among them, but that they should be healthful, and free from distempers and diseases.

If these Children of Israel stayed obedient to God and worshipped Him only and tore down these images of false gods, we see wonderful blessings spoken upon them. They would have plenty to eat and drink and not one of them would get sick. Many sicknesses in our society today are brought on because of sin in our lives. Aids are a very good example of that. Not every single person brought it on himself, because there are those who acquired it from blood transfusions; but the great majority got it, because of sins they were committing. Many other diseases would be nearly done away with if people would lay their cigarettes and whiskey down.

Exodus 23:26 “There shall nothing cast their young, nor be barren, in thy land: the number of thy days I will fulfil.”

There shall be no abortions or miscarriages, nor sterility or barrenness, either among the Israelites, or their cattle of every kind, so that there should be a great increase, both of men and beasts.

“The number of thy days I will fulfil; which was fixed for each of them, in his eternal purposes and decrees. Or what, according to the temperament of their bodies and the course of nature, which, humanly speaking, it might be supposed they would arrive unto. Or generally the common term of human life. It may be considered whether any respect is had to the time of their continuance in the land of Canaan, the term of which was fixed in the divine mind, or the fullness of time in which the Messiah was to come.

God had even promised that there would be no miscarriages. To the Hebrews, it was thought to be a curse not to have children. Here God promised them children. He was also saying, that there would be no untimely deaths, but everyone would live his allotted days out.

Exodus 23:27 “I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee.”

What should cause fear among the nations of the land of Canaan; either the hornets mentioned in the next verse as the explanative of this. Or the fame of his mighty works, which he had done for Israel in Egypt, at the Red sea, and in the wilderness. Which struck the inhabitants of Canaan with such a panic, that they were ready to faint and melt away, and lost all courage (Josh. 2:9).

“And will destroy all the people to whom thou shalt come”: That is, the greatest part of them.

“And I will make all thine enemies turn their backs unto thee”: Flee away, not being able to face them and stand a battle. Or however, not stand it long, but run and make their escape. “Or I will give thee the neck of them”; cause them to submit, to lay down their necks and be trampled upon. An expression denoting their subjection, and an entire conquest of them (see Psalm 18:39).

God said here, that Israel would move into an area and the people’s fear would be so great that they would retreat even without a fight. God had already fought for them.

Exodus 23:28 “And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee.”

“Hornets”: This figurative expression of the panic-producing power of God parallels My terror” (verse 27). Which was the obvious effect of “My angel” having been the advance guard to the conquest (verse 23). In anticipation of the conquest of their Land, Israel was being given another reminder that victory depended on God and not their own efforts alone. Fear and panic did play a strategic role in the victories in Transjordan and Canaan (Num. 22:3; Joshua 2:9, 11; 5:1; 9:24). An alternative non-figurative view is based upon the bee or wasp being a heraldic symbol of Egyptian pharaohs whose steady succession of military stikes into Canaan year after year God providentially used to weaken Canaan prior to the invasion by Israel.

These hornets could be literal or this could be speaking of many kinds of plagues. It could even be speaking of some army that God caused to go through the land. Whatever or whoever it was, we know that God caused them to go and weakened these people, so that the Children of Israel would have no problem taking them over. Remember the people being run out were heathens, and they worshipped false gods.

Verses 29-30: The occupation would be a gradual but effective process taking longer than a year to accomplish, but ensuring full control of a land in good condition and not left desolate by a sweeping and destructive warfare. The reference to the multiplication of wild beasts if the land was desolated underscores the fertility of the land and its ability to support life.

Exodus 23:29 “I will not drive them out from before thee in one year; lest the land become desolate, and the beast of the field multiply against thee.”

This is observed beforehand, lest the Israelites should be discouraged, and fear they should never be rid of them; and it was so ordered in Providence for the following reason:

“Lest the land be desolate”: The Israelites were not numerous enough to people all the land immediately. Providence had likewise another end in view in suffering some of the Canaanites to remain in the land. They were to prove Israel, and show whether they would hearken unto the commandment of the Lord (Judges 3:4).

“And the beast of the field multiply”: The wild beasts from Arabia Desert made frequent inroads into Canaan, in quest of prey, and were not to be driven out but by continual hunting.

We see that God would do this a little at a time to save the crops. Also, if He totally destroyed this area of people, there would be no one to thin the animals out. And that could become a problem.

Exodus 23:30 “By little and little I will drive them out from before thee, until thou be increased, and inherit the land.”

Not the beasts of the field, but the inhabitants of Canaan, who were left partly to keep up the cities and towns, that they might not fall to ruin, and to till the land, that it might not be desolate. And partly, to be trials and exercises to the people of Israel, and to prove whether they would serve the Lord or not. Just as the corruptions of human nature remain with the people of God when converted. For the trial and exercise of their graces, and that they may have their dependence not on themselves, but on the grace of God to keep them in his ways, and to preserve them safe to eternal glory. And by completing the work of grace, which is gradually done, they might be made meet for it.

“Until thou be increased, and inherit the land”: For as their enemies were driven out gradually, little by little so they multiplied gradually. Until at length they became a sufficient number to fill all the cities and towns in all the nations of Canaan, and take an entire possession of it, as their inheritance given unto them by God.

This was done gradually to preserve the quality of the land, and also so the Israelites could take their time in settling there.

Exodus 23:31 “And I will set thy bounds from the Red sea even unto the sea of the Philistines, and from the desert unto the river: for I will deliver the inhabitants of the land into your hand; and thou shalt drive them out before thee.”

“I will set thy bounds”: God gave both broad and more detailed geographic descriptions of the Land. Even limited demarcation of borders was sufficient to lay out the extent of their possession. It would extend from the Gulf of Aqabah to the Mediterranean and from the desert in the Negev to the river of the northern boundary.

God established the borders of the Holy Land in the Scripture above. There would be a struggle, but God had promised success. We see the Children of Israel didn’t kill all of them, they just drove them out.

The river here meant the Euphrates. River translated means Nahar, which referred especially to the Euphrates.

Exodus 23:32 “Thou shalt make no covenant with them, nor with their gods.”

“Make no covenant”: International diplomacy, with its parity or suzerainty treaties, was not an option open to Israel in dealing with the tribes living within the designated borders of the Promise Land (Deut. 7:1-2). All these treaties were accompanied by the names of the nations’ gods, so it was fitting to deliver a charge not to make a treaty (covenant), with them, nor to serve their pagan gods. The situation with other nations outside the land being given to Israel was different (Deut. 20:10-18).

This would be some good advice for us in the United States. People who do not believe in God are not apt to keep their agreements. These Israelites were forbidden by God to go into agreements with these people, or to compromise God and go into agreement with their false gods. God will not be compromised. He will not stay where there are false gods.

Exodus 23:33 “They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it will surely be a snare unto thee.”

The land of Canaan, given by God for an inheritance, and now would be in the possession of the Israelites; and therefore, were not to suffer the old inhabitants to dwell with them in it, at least no longer than they could help it. They were to do all they could to root them out.

“Lest they make thee sin against me”: By their ill examples and persuasions, drawing them into idolatry, to which there is no greater sin against God, it being not only contrary to his law, his mind and will, but directly against his nature, being, perfections and glory.

“For if thou serve their gods”: Or “for thou wilt serve”; this would be the consequence of their dwelling in the land, they would draw the Israelites into the worship of their idols, to which they were naturally prone; and should they commit idolatry.

“It will surely be a snare unto thee”: Idolatry would be the cause of their ruin and destruction, they would be snared by it, as fishes in a net, or birds and beasts by traps and gins. Or “for it will be a snare”, that is, the Canaanites dwelling among them would be a snare to draw them into their idolatry and go into ruin.

God will not allow His people to fellowship with people of the world. God expects our total loyalty. God would not allow any worship of heathen gods at all. God knew if they made a treaty with them that each would tolerate the other’s worship, and in so doing the true God would be compromised. God would not bless them, if any of the world around them crept into His church. We Christians today, should take note of this. God will not allow compromise. We should be careful to keep the world out of the church.

Exodus 23: Questions