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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 23:1–9. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
A reputation for nobility follows the refusal to remember ills and leads to the cessation of hostility. From this we become disposed to concord, and concord leads to happiness. If you catch anyone you regard as a traditional enemy acting stupidly and irrationally out of desire or temper, turn him toward good behavior.
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Summary
Exodus 23:4 presents a remarkable and counter-intuitive command within the Mosaic Law, instructing the Israelites to actively assist an adversary by returning their lost livestock. This statute transcends the natural human inclination towards animosity or indifference, demanding an act of compassion, integrity, and proactive benevolence even towards an enemy. It profoundly underscores God's standard of justice, mercy, and ethical conduct, revealing a divine expectation for His covenant people to uphold righteousness and extend kindness irrespective of personal animosity, thereby laying a foundational ethic for a just and compassionate society that mirrors divine character.
Context
Literary Context
Exodus 23:4 is strategically positioned within the "Book of the Covenant," a comprehensive collection of divine statutes and ordinances delivered by God to Moses immediately following the foundational Ten Commandments. Specifically, it resides in Exodus 23, a section primarily concerned with social justice, ethical behavior, and compassionate conduct within the Israelite community. This chapter expands upon the broader principles of the Decalogue, translating them into practical, actionable laws governing daily life, including treatment of the poor, strangers, and, significantly, enemies. The verse forms a pair with Exodus 23:5, which commands assistance for an enemy's fallen animal, reinforcing the principle of active benevolence. These laws collectively define the practical outworking of Israel's covenant relationship with Yahweh, demonstrating how their worship and allegiance should translate into righteous and compassionate living within society.
Historical & Cultural Context
In ancient Israel, an agrarian society, livestock such as oxen and asses were not merely possessions but vital economic assets, representing wealth, labor, and sustenance for families and communities. The loss of an animal due to straying could inflict significant financial hardship and even threaten a family's survival. The command to return a lost animal, even if it belonged to an "enemy," was thus a profound ethical injunction that challenged the prevailing "eye for an eye" mentality common in ancient Near Eastern legal codes. While personal feuds, tribal conflicts, and inter-clan animosities were common, this law sought to mitigate the destructive cycle of retribution and animosity. It pushed Israel beyond mere non-aggression to a higher standard of active goodwill, fostering a more humane society and reflecting God's desire for His people to be distinct from surrounding nations, embodying a divine character that extended kindness even to those who might be considered adversaries. This principle foreshadowed later teachings, most notably Jesus' radical call to love one's enemies.
Key Themes
Exodus 23:4 contributes significantly to several key themes within the broader Mosaic Law and the book of Exodus. Primarily, it highlights the theme of Divine Justice and Mercy, demonstrating that God's righteousness is not limited to punitive measures but actively promotes restorative and compassionate actions, even towards adversaries. It underscores the theme of Covenantal Distinctiveness, calling Israel to live by a higher ethical standard than surrounding nations, reflecting God's own character of benevolence. The command also emphasizes Active Benevolence over Passive Indifference, requiring proactive engagement to alleviate another's misfortune, regardless of personal feelings. Furthermore, it subtly introduces the theme of Overcoming Animosity with Good, suggesting that acts of kindness can de-escalate conflict and foster a more humane society, a principle that finds its fullest expression in later biblical teachings on overcoming evil with good.
Exposition and Analysis
Key Word Analysis
This term (H341, אֹיֵב) refers to a personal adversary, an opponent, or someone with whom one has a conflict or strained relationship, rather than a national or foreign foe. The specific use of this word underscores the challenging and counter-intuitive nature of the command: it's not merely about general benevolence but about extending kindness to someone who is personally disagreeable or hostile. This makes the act of returning the animal a deliberate, counter-cultural choice rooted in obedience to God rather than natural human inclination or convenience.
The verb (H8582, תֹּעֶה) means "to wander," "to stray," "to be lost," or "to err." It describes the vulnerable and helpless state of the animal, emphasizing its separation from its owner and the owner's potential loss. This detail implicitly evokes a sense of pity and responsibility, even when the owner is an enemy. The law appeals to a shared humanity and the recognition of another's misfortune, regardless of personal feelings or the relationship with the owner.
This phrase employs an emphatic infinitive absolute construction (הָשֵׁב תְּשִׁיבֶנּוּ), derived from the root (H7725, שׁוּב), which means "to turn back" or "to return." The repetition of the verb root strongly emphasizes the imperative nature of the command, translating to "you must indeed bring it back" or "you shall surely return it." This construction leaves no room for doubt or evasion, signifying that this is not a suggestion but a strict, non-negotiable obligation, underscoring the seriousness and absolute nature of the ethical demand.
Verse Breakdown
"If thou meet thine enemy's ox or his ass"
This opening clause sets the specific condition for the law, establishing the scenario. It describes an encounter with valuable livestock—an ox or an ass—which were crucial for livelihood in an agricultural society. The animals belong to a "thine enemy," a personal adversary, immediately highlighting the ethical challenge of the command.
"going astray"
This specifies the unfortunate state of the animals—they are lost, wandering, and separated from their owner. This detail emphasizes the misfortune of the enemy, which the law commands the Israelite to alleviate, rather than exploit or ignore. It focuses on the vulnerability and loss, appealing to a sense of responsibility.
"thou shalt surely bring it back to him again"
This is the direct, emphatic command. Despite the owner being an "enemy," the Israelite is obligated to actively restore the lost property. The emphatic Hebrew construction ("surely") underscores the absolute and non-negotiable nature of this duty, demonstrating a divine standard of conduct that transcends personal animosity and prioritizes justice, compassion, and the prevention of further harm or escalation of conflict.
Literary Devices
Exodus 23:4 primarily functions as a Casuistic Law, characterized by its "if... then..." structure ("If thou meet... thou shalt..."). This legal format is pervasive in the Book of the Covenant, providing specific case examples to illustrate broader ethical principles and their practical application. The verse also employs Antithesis, implicitly contrasting the natural human inclination towards animosity, indifference, or even Schadenfreude towards an enemy with the divine command for active benevolence and restoration. This creates a powerful ethical tension and highlights the radical nature of God's expectation. Furthermore, the command itself can be seen as a form of Paradoxical Instruction, as it demands an action (helping an enemy) that runs contrary to typical human behavior and societal norms of the time, challenging the conventional wisdom of retaliation or neglect. The mention of "ox or ass" serves as a Synecdoche, where a part (specific types of valuable livestock) represents the whole (valuable property, livelihood, or general misfortune), underscoring the economic and personal significance of the command.
Theological and Thematic Connections
Exodus 23:4 profoundly reveals God's character, which extends beyond retributive justice to encompass active benevolence and compassion, even towards those considered adversaries. This command challenges the natural human tendency to rejoice in an enemy's misfortune, to remain indifferent, or to seek vengeance. Instead, it demands a proactive demonstration of care, integrity, and a commitment to preventing harm, reflecting God's own kindness to the unthankful and evil. The law establishes a high moral standard for Israel, calling them to be a people whose righteousness is not merely passive adherence to rules but actively seeks the well-being of others, even those who might oppose them. This principle lays crucial groundwork for the New Testament's radical ethic of love for enemies, demonstrating a consistent divine trajectory towards reconciliation and overcoming evil with good, rooted in the very nature of God.
Reflection and Application
Exodus 23:4 remains a potent and challenging command for believers today, calling us to embrace a counter-cultural ethic of active benevolence. In a world often characterized by division, animosity, and the temptation to revel in the struggles of those we dislike, this verse demands a radical shift in perspective. It compels us to move beyond passive non-aggression to proactive kindness, recognizing the inherent dignity and value of every individual, even an "enemy." This means actively seeking their good, protecting their interests, and alleviating their suffering, even when it is inconvenient, costly, or goes against our natural inclinations. Such actions are not merely acts of charity but profound demonstrations of integrity, obedience to God, and a powerful testimony to the transforming power of His love. By extending grace and help to those who oppose us, we reflect the very character of God and become agents of reconciliation in a broken world, embodying the kingdom ethic in our daily interactions.
Questions for Reflection
FAQ
Why would God command helping an enemy? Isn't that counter-intuitive and potentially dangerous?
Yes, from a purely human perspective, which often defaults to revenge, indifference, or self-preservation, God's command in Exodus 23:4 is indeed counter-intuitive. However, it is deeply theological and reveals a core aspect of God's character. By commanding His people to act with kindness towards an enemy, God was teaching Israel to transcend tribalism, personal animosity, and the cycle of escalating conflict. This law was not about condoning the enemy's actions or dissolving the conflict, but about upholding fundamental principles of human dignity, property rights, and preventing further harm. It served as a practical demonstration of God's desire for His people to be distinct, reflecting His own boundless compassion, as seen in later teachings like Luke 6:35, where God "is kind to the unthankful and to the evil." It was a step towards a more humane and just society, even in the face of personal animosity.
Christ-Centered Fulfillment
Exodus 23:4, with its radical command to extend kindness and active restoration to an enemy, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the Old Testament law laid the groundwork for a higher ethic, Jesus elevated and perfected this principle, not only by teaching His followers to love their enemies and pray for those who persecute them, but by embodying this love on the cross. We, humanity, were God's enemies, alienated by our sin and hostility (Romans 5:10, Colossians 1:21). Yet, while we were still His adversaries, Christ "met us going astray" in our sin, spiritual lostness, and rebellion. Rather than leaving us to our fate, He actively pursued our redemption. He "surely brought us back" to God through His sacrificial death on the cross, demonstrating the ultimate act of benevolent restoration. The love Christ displayed, dying for the ungodly (Romans 5:8), transcends the mere return of lost property; it is the restoration of lost souls, fulfilling the spirit of the law in a way that points to God's boundless grace and His mission of reconciliation for all humanity (2 Corinthians 5:18-19).