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Commentary on Exodus 23 verses 1–9
Here are, I. Cautions concerning judicial proceedings; it was not enough that they had good laws, better than ever any nation had, but care must be taken for the due administration of justice according to those laws.
1.The witnesses are here cautioned that they neither occasion an innocent man to be indicted, by raising a false report of him and setting common fame against him, nor assist in the prosecution of an innocent man, or one whom they do not know to be guilty, by putting their hand in swearing as witnesses against him, Exo 23:1. Bearing false witness against a man, in a matter that touches his life, has in it all the guilty of lying, perjury, malice, theft, murder, with the additional stains of colouring all with a pretence of justice and involving many others in the same guilt. There is scarcely any one act of wickedness that a man can possibly be guilty of which has in it a greater complication of villanies than this has. Yet the former part of this caution is to be extended, not only to judicial proceedings, but to common conversation; so that slandering and backbiting are a species of falsewitness-bearing. A man's reputation lies as much at the mercy of every company as his estate or life does at the mercy of a judge or jury; so that he who raises, or knowingly spreads, a false report against his neighbour, especially if the report be made to wise and good men whose esteem one would desire to enjoy, sins as much against the laws of truth, justice, and charity, as a false witness does - with this further mischief, that he leaves it not in the power of the person injured to obtain redress. That which we translate, Thou shalt not raise, the margin reads, Thou shalt not receive a false report; for sometimes the receiver, in this case, is as bad as the thief; and a backbiting tongue would not do so much mischief as it does if it were not countenanced. Sometimes we cannot avoid hearing a false report, but we must not receive it, that is, we must not hear it with pleasure and delight as those that rejoice in iniquity, nor give credit to it as long as there remains any cause to question the truth of it. This is charity to our neighbour's good name, and doing as we would be done by.
2.The judges are here cautioned not to pervert judgment. (1.) They must not be overruled, either by might or multitude, to go against their consciences in giving judgment, Exo 23:2. With the Jews causes were tried by a bench of justices, and judgment given according to the majority of votes, in which cause every particular justice must go according to truth, as it appeared to him upon the strictest and most impartial enquiry, though the multitude of the people, and their outcries, or, the sentence of the rabbim (we translate it many), the more ancient and honourable of the justices, went the other way. Therefore (as with us), among the Jews, the junior upon the bench voted first, that he might not be swayed nor overruled by the authority of the senior. Judges must not respect the persons either of the parties or of their fellow-judges. The former part of this verse also gives a general rule for all, as well as judges, not to follow a multitude to do evil. General usage will never excuse us in a bad practice; nor is the broad way ever the better or safer for its being tracked and crowded. We must enquire what we ought to do, not what the majority do; because we must be judged by our Master, not by our fellow-servants, and it is too great a compliment to be willing to go to hell for company. (2.) They must not pervert judgment, no, not in favour of a poor man, v. 3. Right must in all cases take place and wrong must be punished, and justice never biassed nor injury connived at under pretence of charity and compassion. If a poor man be a bad man, and do a bad thing, it is foolish pity to let him fare the better for his poverty, Deu 1:16, Deu 1:17. (3.) Neither must they pervert judgment in prejudice to a poor man, nor suffer him to be wronged because he had not wherewithal to right himself; in such cases the judges themselves must become advocates for the poor, as far as their cause was good and honest (Exo 23:6): "Thou shalt not wrest the judgment of the poor; remember they are thy poor, bone of thy bone, thy poor neighbours, thy poor brethren; let them not therefore fare the worse for being poor." (4.) They must dread the thoughts of assisting or abetting a bad cause (Exo 23:7): "Keep thyself far from a false matter; do not only keep thyself free from it, nor think it enough to say thou art unconcerned in it, but keep far from it, dread it as a dangerous snare. The innocent and righteous thou wouldest not, for all the world, slay with thy own hands; keep far therefore from a false matter, for thou knowest not but it may end in that, and the righteous God will not leave such wickedness unpunished: I will not justify the wicked," that is, "I will condemn him that unjustly condemns others." Judges themselves are accountable to the great judge. (5.) They must not take bribes, v. 8. They must not only not be swayed by a gift to give an unjust judgment, to condemn the innocent, or acquit the guilty, or adjudge a man's right from him, but they must not so much as take a gift, lest it should have a bad influence upon them, and overrule them, contrary to their intentions; for it has a strange tendency to blind those that otherwise would do well. (6.) They must not oppress a stranger, v. 9. Though aliens might not inherit lands among them, yet they must have justice done them, must peaceably enjoy their own, and be redressed if they were wronged, though they were strangers to the commonwealth of Israel. It is an instance of the equity and goodness of our law, that, if an alien be tried for any crime except treason, the one half of his jury, if he desire it, shall be foreigners; they call it a trial per mediatatem linguae, a kind provision that strangers may not be oppressed. The reason here given is the same with that in ch. 22:21, You were strangers, which is here elegantly enforced, You know the heart of a stranger; you know something of the griefs and fears of a stranger by sad experience, and therefore, being delivered, can the more easily put your souls into their souls' stead.
II. Commands concerning neighbourly kindnesses. We must be ready to do all good offices, as there is occasion, for any body, yea even for those that have done us ill offices, Exo 23:4, Exo 23:5. The command of loving our enemies, and doing good to those that hate us, is not only a new, but an old commandment, Pro 25:21, Pro 25:22. Infer hence, 1. If we must do this kindness for an enemy, much more for a friend, though an enemy only is mentioned, because it is supposed that a man would not be unneighbourly to any unless such as he had a particular spleen against. 2. If it be wrong not to prevent our enemy's loss and damage, how much worse is it to occasion harm and loss to him, or any thing he has. 3. If we must bring back our neighbours' cattle when they go astray, much more must we endeavour, by prudent admonitions and instructions, to bring back our neighbours themselves, when they go astray in any sinful path, see Jam 5:19, Jam 5:20. And, if we must endeavour to help up a fallen ass, much more should we endeavour, by comforts and encouragements, to help up a sinking spirit, saying to those that are of a fearful heart, Be strong. We must seek the relief and welfare of others as our own, Phi 2:4. If thou sayest, Behold, we know it not, doth not he that pondereth the heart consider it? See Pro 24:11, Pro 24:12.
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SUMMARY
Exodus 23:1 delivers a foundational command within the "Book of the Covenant," establishing a dual prohibition against the propagation of falsehood and complicity in unrighteous testimony. This statute underscores the vital importance of truthfulness and integrity, not only for safeguarding individual reputations and ensuring the impartiality of judicial processes but also for upholding the very fabric of justice and righteousness within the covenant community. It serves as a practical extension of the Ninth Commandment, emphasizing the active and passive responsibilities of every Israelite to speak and act in accordance with divine truth.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 23:1 employs several potent literary devices to convey its ethical imperative. The verse utilizes Parallelism, specifically a form of negative Synonymous Parallelism, where the second clause ("put not thine hand with the wicked to be an unrighteous witness") reinforces and elaborates upon the first ("Thou shalt not raise a false report"). While both prohibit falsehood, the latter clause narrows the focus to complicity in formal testimony, emphasizing active participation in injustice. The phrase "put not thine hand" is a vivid example of Metonymy, where a part (the hand, symbolizing action or participation) stands for the whole concept of active involvement or collaboration. This imagery makes the command against complicity concrete and impactful. Furthermore, the verse is characterized by direct Legal Language and a Didactic Tone, typical of the Book of the Covenant, directly issuing a command ("Thou shalt not...") that functions as both a moral imperative and a legal statute for the community. The direct address ("Thou") makes the prohibition personal and universally applicable to every individual within the covenant.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 23:1 is profoundly rooted in the very character of God, who is truth itself and the ultimate source of perfect justice. His commands for His people to speak truthfully and act with unwavering integrity reflect His own nature, calling them to embody His righteousness in all their social interactions and legal proceedings. This verse establishes that truthfulness is not merely a social nicety or a pragmatic rule, but a fundamental pillar of a covenant community, essential for maintaining trust, protecting the vulnerable, and ensuring that justice flows unimpeded. The prohibition against false witness safeguards the sanctity of human life and reputation, recognizing that words, whether spoken casually or formally, possess immense power to build up or tear down, to foster righteousness or perpetuate injustice. To violate this command is to act contrary to God's nature and to undermine the very foundations of the society He is building.
REFLECTION AND APPLICATION
In our contemporary world, saturated with information and instant communication, the ancient command of Exodus 23:1 resonates with profound and urgent relevance. We are constantly barraged by reports, rumors, and opinions from countless sources, making the discernment of truth and the responsible use of our words more critical than ever. This verse calls us to cultivate a rigorous commitment to truthfulness in all spheres of life, from our most casual conversations to our professional interactions and our engagement with digital platforms. It challenges us not only to refrain from initiating falsehoods but also to actively resist the temptation to amplify or endorse unverified information, gossip, or malicious attacks, even if they align with our biases or are popular. Our integrity in communication reflects our commitment to God's character and our love for our neighbor, reminding us that our words possess immense power to either build up or tear down, to foster justice or perpetuate injustice within our communities.
Questions for Reflection
FAQ
What is the difference between "raising a false report" and being an "unrighteous witness"?
Answer: While both involve the communication of falsehood, "raising a false report" (Hebrew: nasa' sheqer) refers to the broader act of originating or spreading any kind of lie, rumor, or unverified information, often informally through gossip or slander. It's about the general dissemination of untruth. Being an "unrighteous witness" (Hebrew: ed chamas), on the other hand, specifically refers to giving false or malicious testimony in a formal, typically legal, setting. This implies an active perversion of justice through one's sworn statement, often with violent or oppressive intent. The first part of Exodus 23:1 is a general prohibition against spreading lies, while the second part is a specific warning against complicity in legal deceit, highlighting the severe consequences for the judicial system.
Why is "putting thine hand with the wicked" a serious offense?
Answer: "Putting thine hand with the wicked" signifies active complicity, collaboration, or alignment with those who intend to do wrong, particularly in the context of bearing false witness or perverting justice. This is a serious offense because it demonstrates a willingness to join forces with unrighteousness and participate in actions that harm others and undermine the very foundation of truth and justice in a community. It's not merely passive observation or inaction but active participation or endorsement of evil. Such complicity makes one equally culpable in the eyes of God's law, as it contributes to the corruption of the legal system and the oppression of the innocent, directly contradicting God's demand for His people to pursue justice (e.g., Deuteronomy 16:20).
CHRIST-CENTERED FULFILLMENT
Exodus 23:1, with its stern command against falsehood and complicity in unrighteousness, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is not merely a speaker of truth, but the very embodiment of it, declaring, "I am the way, and the truth, and the life" (John 14:6). In stark contrast to the "father of lies" (John 8:44), Jesus consistently exposed hypocrisy and challenged falsehood, even when it led to His suffering and death. His trial was a supreme example of "unrighteous witness," where false accusations and malicious testimony were levied against the innocent Lamb of God (Matthew 26:59-60). Yet, through His perfect life of truth, His sacrificial death for sin, and His victorious resurrection, Christ established a new covenant where His followers are empowered by the Spirit of Truth (John 16:13) to walk in integrity. Believers, as members of His body, are now called to "put away falsehood" and "speak the truth, each one to his neighbor" (Ephesians 4:25), reflecting the character of the God who cannot lie (Titus 1:2). Thus, the ancient legal prohibition transforms into a spiritual imperative, fulfilled in Christ and lived out by those who bear His name, demonstrating His truth to a world still ensnared by deceit.