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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 23:20–33. His three-level outline is real structure in the source text, so it is rendered as structure.
Three gracious promises are here made to Israel, to engage them to their duty and encourage them in it; and each of the promises has some needful precepts and cautions joined to it.
I.It is here promised that they should be guided and kept in their way through the wilderness to the land of promise:
Behold, I send an angel before thee (Exo 23:20), my angel (Exo 23:23), a created angel, say some, a minister of God's providence, employed in conducting and protecting the camp of Israel; that it might appear that God took a particular care of them, he appointed one of his chief servants to make it his business to attend them, and see that they wanted for nothing. Others suppose it to be the Son of God, the angel of the covenant; for the Israelites in the wilderness are said to tempt Christ; and we may as well suppose him God's messenger, and the church's Redeemer, before his incarnation, as the Lamb slain from the foundation of the world. And we may the rather think he was pleased to undertake the deliverance and guidance of Israel because they were typical of his great undertaking. It is promised that this blessed angel should keep them in the way, though it lay through a wilderness first, and afterwards through their enemies' country; thus God's spiritual Israel shall be kept through the wilderness of this earth, and from the insults of the gates of hell. It is also promised that he should bring them into the place which God had not only designed but prepared for them: and thus Christ has prepared a place for his followers, and will preserve them to it, for he is faithful to him that appointed him. The precept joined with this promise is that they be observant of, and obedient to, this angel whom God would send before them (Exo 23:21): "Beware of him, and obey his voice in every thing; provoke him not in any thing, for it is at your peril if you do, he will visit your iniquity." Note,
1.Christ is the author of salvation to those only that obey him. The word of command is Hear you him, Mat 17:5. Observe what he hath commanded, Mat 28:20.
2.Our necessary dependence upon the divine power and goodness should awe us into obedience. We do well to take heed of provoking our protector and benefactor, because if our defence depart from us, and the streams of his goodness be cut off, we are undone. Therefore, "Beware of him, and carry it towards him with all possible reverence and caution. Fear the Lord, and his goodness." 3. Christ will be faithful to those who are faithful to him, and will espouse their cause who adhere to his: I will be an adversary to thine adversaries, Exo 23:22. The league shall be offensive and defensive, like that with Abraham, I will bless him that blesseth thee, and curse him that curseth thee. Thus is God pleased to twist his interests and friendships with his people's.
II.It is promised that they should have a comfortable settlement in the land of Canaan, which they hoped now (though it proved otherwise) within a few months to be in the possession of, Exo 23:24-26. Observe,
1.How reasonable the conditions of this promise are - only that they should serve their own God, who was indeed the only true God, and not the gods of the nations, which were no gods at all, and which they had no reason at all to have any respect for. They must not only not worship their gods, but they must utterly overthrow them, in token of their great abhorrence of idolatry, their resolution never to worship idols themselves, and their care to prevent any other from worshipping them; as the converted conjurors burnt their books, Act 19:19.
2.How rich the particulars of this promise are.
(1.)The comfort of their food. He shall bless thy bread and thy water; and God's blessing will make bread and water more refreshing and nourishing than a feast of fat things and wines on the lees without that blessing.
(2.)The continuance of their health: "I will take sickness away, either prevent it or remove it. Thy land shall not be visited with epidemical diseases, which are very dreadful, and sometimes have laid countries waste." (3.) The increase of their wealth. Their cattle should not be barren, nor cast their young, which is mentioned as an instance of prosperity, Job 21:10. (4.) The prolonging of their lives to old age: "The number of thy days I will fulfil, and they shall not be cut off in the midst by untimely deaths." Thus hath godliness the promise of the life that now is.
III.It is promised that they should conquer and subdue their enemies, the present occupants of the land of Canaan, who must be driven out to make room for them. This God would do,
1.Effectually by his power (Exo 23:17, Exo 23:18); not so much by the sword and bow of Israel as by the terrors which he would strike into the Canaanites. Though they were so obstinate as not to be willing to submit to Israel, resign their country, and retire elsewhere, which they might have done, yet they were so dispirited that they were not able to stand before them. This completed their ruin; such power had the devil in them that they would resist, but such power had God over them that they could not. I will send my fear before thee; and those that fear will soon flee. Hosts of hornets made way for the hosts of Israel; such mean creatures can God make use of for the chastising of his people's enemies, as in the plagues of Egypt. When God pleases, hornets can drive out Canaanites, as well as lions could, Jos 24:12.
2.He would do it gradually, in wisdom (Exo 23:29, Exo 23:30), not all at once, but by little and little. As the Canaanites had kept possession till Israel had grown into a people, so there should still be some remains of them till Israel should grow so numerous as to replenish the whole. Note, The wisdom of God is to be observed in the gradual advances of the church's interests. It is in real kindness to the church that its enemies are subdued by little and little; for thus we are kept upon our guard, and in a continual dependence upon God. Corruptions are thus driven out of the hearts of God's people; not all at once, but by little and little; the old man is crucified, and therefore dies slowly. God, in his providence, often delays mercies, because we are not ready for them. Canaan has room enough to receive Israel, but Israel is not numerous enough to occupy Canaan. We are not straitened in God; if we are straitened, it is in ourselves. The land of Canaan is promised them (Exo 23:31) in its utmost extent, which yet they were not possessed of till the days of David; and by their sins they soon lost possession. The precept annexed to this promise is that they should not make any friendship, nor have any familiarity, with idolaters, Exo 23:32, Exo 23:33. Idolaters must not so much as sojourn in their land, unless they renounced their idolatry. Thus they must avoid the reproach of intimacy with the worshippers of false gods and the danger of being drawn to worship with them. By familiar converse with idolaters, their dread and detestation of the sin would wear off; they would think it no harm, in compliment to their friends, to pay some respect to their gods, and so by degrees would be drawn into the fatal snare. Note, Those that would be kept from bad courses must keep from bad company; it is dangerous living in a bad neighbourhood; others' sins will be our snares, if we look not well to ourselves. We must always look upon our greatest danger to be from those that would cause us to sin against God. Whatever friendship is pretended, that is really our worst enemy that draws us from our duty.
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Summary
Exodus 23:32 presents a non-negotiable divine injunction to the Israelites, prohibiting them from forming any covenant, treaty, or binding agreement with the indigenous inhabitants of Canaan or with their deities. This command serves as a critical safeguard, emphasizing God's demand for exclusive worship and absolute loyalty, thereby protecting Israel from spiritual compromise and idolatry as they prepared to inherit the Promised Land and establish themselves as Yahweh's distinct and holy nation.
Context
Literary Context
This verse is strategically placed at the culmination of the "Book of the Covenant" (Exodus 20:22-23:33), a foundational legal and ethical corpus delivered by God to Israel immediately following the Ten Commandments. It serves as a climactic warning and stipulation, reinforcing the principles of exclusive worship and separation. The preceding verses detail God's promise to send His angel to lead Israel, to drive out the Canaanites, and to bless Israel with prosperity and health, contingent upon their obedience and exclusive devotion to Him. Specifically, the command in Exodus 23:24 to "not bow down to their gods" and the subsequent description of the gradual dispossession of the land's inhabitants in Exodus 23:29-30 directly lead to this emphatic prohibition. Thus, Exodus 23:32 acts as a final, comprehensive directive to ensure Israel's spiritual purity and distinct identity within the land they were about to enter.
Historical & Cultural Context
As Israel stood on the threshold of Canaan, they faced a diverse array of indigenous peoples, including the Hittites, Girgashites, Amorites, Perizzites, Hivites, and Jebusites, as explicitly mentioned in Exodus 23:23. These nations practiced polytheistic religions, often centered around deities like Baal and Asherah, involving cultic prostitution, fertility rites, and even child sacrifice. In the ancient Near East, forming covenants—whether political, military, or social treaties—was a common diplomatic practice to secure peace, facilitate trade, or establish mutual defense. However, such agreements invariably involved oaths sworn by respective deities, participation in shared religious rituals, and cultural assimilation. For Israel, a people consecrated as "a kingdom of priests and a holy nation" (Exodus 19:6), entering into such agreements would inevitably lead to spiritual syncretism and a profound dilution of their unique, exclusive covenant relationship with Yahweh, the one true God. This prohibition was, therefore, a crucial divine protective measure against the spiritual dangers inherent in their new environment and a means to preserve their unique identity and mission.
Key Themes
Exodus 23:32 powerfully contributes to several overarching themes within Exodus and the Pentateuch. Foremost among these is God's Sovereignty and Exclusivity, asserting Yahweh as the sole legitimate object of worship, tolerating no rivals. This is directly linked to the theme of Holiness and Separation, emphasizing that Israel, as God's chosen people, must remain distinct and set apart from the idolatrous practices and corrupting influences of the surrounding nations. The verse also underscores the theme of Covenant Loyalty, highlighting that Israel's identity and blessings are entirely predicated upon their unwavering faithfulness to the covenant stipulations God has given them, particularly the First Commandment to have "no other gods before me" (Exodus 20:3). Finally, it foreshadows the recurring theme of Consequences of Disobedience, as Israel's later failures to heed this very command would lead to national apostasy and divine judgment, as vividly recounted in books like Judges.
Exposition and Analysis
Key Word Analysis
This primitive root (H3772) literally means "to cut (off, down or asunder)." By implication, it can mean to destroy or consume. Crucially, it specifically refers to the act of "covenanting" or "making an alliance or bargain," originally by cutting flesh and passing between the pieces. In this context, it signifies the solemn, binding act of establishing a formal agreement, often involving a sacrificial ritual. The command "Thou shalt make no covenant" thus prohibits the very act of entering into such a sacred and binding relationship with the Canaanites.
Derived from the sense of cutting (H1285), this term refers to a compact, confederacy, or league. It denotes a solemn, binding agreement or treaty, typically established through an oath, sacrifice, and specific stipulations outlining mutual obligations. For Israel, bᵉrîyth was the foundational concept defining their unique relationship with Yahweh. The prohibition against forming a bᵉrîyth with the Canaanites was not merely a political non-alliance but a fundamental rejection of any relationship that would compromise or supersede their primary, exclusive covenant with the one true God.
While ʼĕlôhîym (H430) can refer to the supreme God, in this specific context, it denotes the pagan deities worshipped by the Canaanite nations. These were false gods, often associated with natural phenomena, fertility, or war, whose worship involved practices abhorrent to Yahweh. The explicit inclusion of "nor with their gods" underscores the religious dimension of the prohibition, emphasizing that Israel's loyalty to Yahweh must be absolute and undivided, rejecting any form of polytheism or syncretism that would inevitably arise from such covenants.
Verse Breakdown
"Thou shalt make no covenant with them"
This initial clause issues a direct, absolute, and non-negotiable command against forming any formal, binding agreement or treaty with the indigenous inhabitants of the land of Canaan. This prohibition extends beyond mere political or military alliances to encompass any relationship that would necessitate shared religious practices, cultural assimilation, or compromise Israel's distinct identity as a people set apart for Yahweh. It implies a complete separation in terms of foundational allegiance and worldview, ensuring Israel's unique status as a holy nation.
"nor with their gods"
This second clause clarifies and intensifies the first, explicitly stating the ultimate danger and the primary reason for the prohibition. Any covenant with the people would inevitably lead to, or be predicated upon, an acknowledgment, participation in, or even tacit acceptance of the worship of their pagan deities. This command underscores God's absolute monotheism and His unwavering demand for exclusive worship, unequivocally forbidding any form of syncretism or the blending of Yahweh worship with the abhorrent practices associated with pagan religions.
Literary Devices
The verse primarily employs Prohibition, a direct and absolute command ("Thou shalt make no..."). This imperative mood emphasizes the seriousness, urgency, and non-negotiable nature of God's instruction, leaving no room for ambiguity or compromise in Israel's relationship with the Canaanites. The structure also features Parallelism in the phrasing "with them, nor with their gods," which highlights the inherent interconnectedness of the people and their religious practices. This parallelism implies that a covenant with one necessarily entails a compromise with the other, making a clear distinction between Israel's unique identity and the pagan cultures. Furthermore, "their gods" functions as a form of Metonymy, where the deities represent the entire idolatrous system, the corrupt practices, and the worldview of the Canaanite nations. By forbidding covenants with "their gods," the text is implicitly forbidding allegiance to the entire pagan culture and its spiritual underpinnings, underscoring the comprehensive nature of the required separation.
Theological and Thematic Connections
Exodus 23:32 is a profound articulation of God's demand for exclusive worship and Israel's fundamental call to holiness. It establishes the theological principle that true devotion to Yahweh necessitates a complete and uncompromising separation from anything that would dilute or compromise that allegiance, especially idolatry and spiritual syncretism. This command underscores God's unique nature as the one true God, who shares His glory with no other, and His desire for a people set apart, whose identity and purpose are wholly derived from their exclusive covenant relationship with Him. The pervasive danger of spiritual compromise and the corrupting influence of false worship is a recurring theme throughout the Old Testament, with this verse serving as a foundational warning against such apostasy, a warning that Israel would tragically fail to consistently heed.
Reflection and Application
The ancient command in Exodus 23:32 resonates deeply with contemporary believers, serving as a timeless principle for maintaining spiritual purity and undivided devotion to God. While we are not called to physical isolation from the world in the same way ancient Israel was, we are unequivocally called to spiritual separation from its idolatrous systems, values, and philosophies. This verse challenges us to critically examine the "covenants" we might be tempted to make in our lives—alliances with worldly philosophies, cultural trends, or pursuits that subtly (or overtly) compete for the allegiance of our hearts and minds. It calls us to guard against any form of syncretism that would dilute our faith, compromise our witness, or lead us away from the singular worship of God. Our ultimate loyalty must always be to the one true God, ensuring that our deepest commitments, values, and affections are rooted solely in Him, protecting us from the modern-day "gods" of materialism, self-worship, secular ideologies, or even the pursuit of comfort and security above all else. This requires discernment, intentionality, and a courageous commitment to live distinctly for Christ in a world that constantly vies for our devotion.
Questions for Reflection
FAQ
What does "make no covenant with them" mean for Christians today?
For Christians today, this command is not about physical separation from non-believers or avoiding all social interaction. Instead, it speaks to a profound spiritual and ethical separation. It means we should not enter into "covenants" or deep, binding alliances—whether in thought, belief, or practice—that would compromise our allegiance to God or lead us into spiritual idolatry. The New Testament echoes this principle by warning against being "unequally yoked" in matters of fundamental spiritual alignment and purpose, particularly concerning faith and unbelief (2 Corinthians 6:14). It calls us to maintain our distinct identity as followers of Christ, living in the world but not being "of the world" in terms of its values and spiritual systems (John 17:16). Our primary allegiance is to Christ, and this must govern all our relationships and pursuits.
Why was it so important for Israel to avoid covenants with the Canaanites and their gods?
It was crucial for several interconnected reasons. First, God had chosen Israel to be a holy nation, a "peculiar people," set apart to bear His name and reveal His character to the world (Exodus 19:6). Forming covenants with the Canaanites, whose cultures were steeped in idolatry, gross immorality, and practices abhorrent to God (like child sacrifice), would inevitably lead to spiritual contamination and a blurring of Israel's distinct identity. Second, such covenants would imply an acknowledgment, a participation in, or even the worship of the Canaanite gods, directly violating the First Commandment, "You shall have no other gods before me" (Exodus 20:3). God demanded exclusive worship, and any compromise would undermine the very foundation of His covenant with Israel, leading to divine judgment, as tragically seen in later historical accounts throughout the book of Judges and 1 Kings.
Christ-Centered Fulfillment
Exodus 23:32, with its stern prohibition against covenanting with foreign nations and their gods, finds its ultimate fulfillment and deeper meaning in the person and work of Jesus Christ. While ancient Israel repeatedly failed to uphold this command, succumbing to the allure of idolatry and compromise, Jesus perfectly embodied exclusive devotion to the Father. He is the true Israel, the one who never made a "covenant" with the world's systems or its "gods" (e.g., mammon, power, self-glory), but rather consistently sought to do the will of Him who sent Him (John 6:38). Through His atoning sacrifice and resurrection, Christ establishes a new covenant (Jeremiah 31:31-34; Luke 22:20), bringing believers into a relationship with God that is not based on external prohibitions alone, but on an internal transformation by the Holy Spirit. As followers of Christ, we are called to a similar, yet Spirit-empowered, separation from the idolatrous influences of the world, not through physical isolation, but by living as a holy people, a "royal priesthood" (1 Peter 2:9), whose ultimate allegiance is solely to our Lord and Savior, Jesus Christ, who has redeemed us from the dominion of sin and false gods, transferring us into His kingdom of light (Colossians 1:13).