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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
Three Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The Lord tells us to relieve and lighten the burden of beasts of burden, even when they belong to our enemies. He is teaching us at a distance not to take pleasure in the misfortunes of others and not to laugh at our enemies. He wants to teach those who have exercised themselves in these disciplines to pray for their enemies.
You are commanded to pull out the ass or the ox which is lying in the mud. Do you then see a Christian like yourself, who was redeemed by the blood of Christ, lying in the sewer of drunkenness and wallowing in the mud of dissipation and remain silent? Do you pass by and not stretch forth the hand of mercy by shouting to him or rebuking him or instilling fright in him? If he neglects to listen to you, mention it to the priest somewhat secretly, in order that he may accomplish by his authority what you were unable to obtain by your humble admonition. Know for a most certain fact that unless you first in secret and with great love admonish sinners and later publicly do so if you have been rejected, that sentence must be directed at you: “If you do not warn the wicked man about his wicked conduct,” it exclaims to careless bishops, “I will hold you responsible for his death.”
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Summary
Exodus 23:5, embedded within the "Book of the Covenant," delivers a profound and counter-cultural ethical instruction, mandating active compassion and practical assistance even towards one's personal adversary. This seemingly simple command to help an enemy's burdened animal transcends mere animal welfare, establishing a foundational principle of mercy, shared humanity, and radical love that anticipates later biblical teachings. It challenges believers to overcome personal animosity for the sake of alleviating suffering and fostering a higher standard of communal responsibility, reflecting God's own character.
Context
Literary Context
Exodus 23:5 is situated within the "Book of the Covenant" (Exodus 20:22-23:33), a detailed collection of laws given by God to Moses at Mount Sinai immediately following the Ten Commandments. This section elaborates on the foundational principles of the Decalogue, providing statutes for Israel's civil, social, and religious life as a holy nation set apart for God. The laws in this covenant code often move beyond strict justice, promoting a higher ethical standard rooted in compassion and neighborly responsibility, reflecting God's own character. Verses immediately preceding this command deal with justice in legal matters (Exodus 23:1-3) and the treatment of enemies (Exodus 23:4, which speaks of returning a lost ox or ass to an enemy), setting the stage for the even more demanding instruction of active assistance in Exodus 23:5.
Historical & Cultural Context
In the ancient Near East, donkeys (asses) were indispensable beasts of burden, vital for agriculture, trade, and transportation. An animal "lying under its burden" signified not only the animal's distress but also a significant economic loss and practical impediment for its owner. Societal norms of the time often permitted, if not encouraged, animosity towards enemies, and withholding aid could be seen as a legitimate expression of such enmity. However, this command radically subverts such norms, demanding a proactive demonstration of care that transcends personal grievances. It underscores a divine ethic that prioritizes the alleviation of suffering and the preservation of life and property, even when it benefits an adversary, thereby promoting a form of communal responsibility that overrides personal vendettas and distinguishes Israel from surrounding cultures.
Key Themes
This verse powerfully contributes to several key themes within the Book of Exodus and the broader Pentateuch. It highlights the theme of divine compassion and justice, demonstrating God's concern for all creation and for ethical conduct that transcends human animosity. It reinforces the theme of Israel's distinctiveness as a holy nation, called to live by a higher moral standard than the surrounding cultures, reflecting God's character. Furthermore, it introduces the theme of radical love and neighborly responsibility, extending the concept of "neighbor" even to one's enemy, a principle that finds its fullest expression in later biblical teachings. This command also implicitly touches upon the theme of stewardship over creation, as it directly addresses the humane treatment of animals, a recurring concern in God's law (e.g., Deuteronomy 25:4).
Exposition and Analysis
Key Word Analysis
The Hebrew word חֲמוֹר (chămôwr) refers specifically to a male donkey, a common and invaluable beast of burden in ancient Israel. Its inclusion highlights the practical, everyday nature of the command and emphasizes the economic and practical significance of such an animal to its owner. The distress of this animal, "lying under its burden," is the catalyst for the mandated action, making the command tangible and relatable to the daily lives of the Israelites.
The Hebrew שֹׂנֵא (sânêʼ) is a strong term for "your enemy" or "he who hates you," indicating genuine animosity, not merely a casual disagreement or rivalry. This choice of word underscores the radical nature of the command: the assistance is to be rendered precisely when one's natural inclination would be to ignore or even rejoice in the adversary's misfortune. It pushes beyond mere tolerance to active, compassionate engagement, challenging the deeply ingrained human tendency towards retribution.
The Hebrew verb עָזַב (ʻâzab) typically means "to loosen" or "to relinquish," but in this context, it carries the meaning of "to help" or "to assist." The phrase "thou shalt surely help" (עָזֹב תַּעֲזֹב, ʻâzôv taʻăzôv) employs the infinitive absolute construction, which serves to emphasize the verb. This grammatical structure conveys absolute certainty, necessity, and an undeniable obligation. It is not an optional suggestion but a firm, non-negotiable command for active, physical participation in lifting the burden, implying collaboration with the enemy if they are present.
Verse Breakdown
"If thou see the ass of him that hateth thee lying under his burden"
This opening clause establishes the condition and the observable situation. The emphasis is on direct observation ("If thou see") and the clear state of distress ("lying under his burden"). The "ass of him that hateth thee" immediately introduces the ethical dilemma, forcing the observer to confront their natural inclination towards an adversary. The animal's suffering is the immediate trigger for the divine command, setting the stage for a counter-intuitive act of kindness.
"and wouldest forbear to help him"
This phrase addresses the human temptation or natural inclination to withhold aid from an enemy. It acknowledges the internal struggle and the potential desire to ignore the problem or even to take satisfaction in the adversary's misfortune. The law anticipates and directly confronts this impulse, demanding a higher, divinely-inspired response that transcends personal grievances and natural human enmity.
"thou shalt surely help with him"
This is the definitive and emphatic command. The "surely help" (using the infinitive absolute) conveys an absolute obligation, leaving no room for evasion. The phrase "with him" suggests not merely helping the animal independently, but doing so in conjunction with the enemy, perhaps implying a shared effort to alleviate the burden. This fosters a moment of shared humanity and cooperation, potentially de-escalating animosity and promoting reconciliation, even if temporary, by forcing a common goal.
Literary Devices
Exodus 23:5 employs several literary devices to convey its powerful ethical message. It is structured as a casuistic law, typical of the Book of the Covenant, using an "If...then" (or "If...you would...then you shall") format to present a specific case and its prescribed legal outcome. This structure makes the law practical and applicable to real-life scenarios. The scenario itself utilizes concrete imagery—"the ass...lying under his burden"—which vividly portrays a relatable situation of distress, making the command immediately understandable and impactful. The phrase "him that hateth thee" introduces a powerful element of antithesis or paradox, setting up a stark contrast between the natural human inclination towards an enemy and the divinely mandated act of compassion. Furthermore, the Hebrew grammatical construction of the verb "help" (עָזֹב תַּעֲזֹב, ʻâzôv taʻăzôv) is an example of repetition (specifically, the infinitive absolute), which serves as a strong emphasis on the certainty and necessity of the action, leaving no room for ambiguity or evasion and underscoring the non-negotiable nature of the command.
Theological and Thematic Connections
Exodus 23:5 powerfully reveals God's character as one who values mercy, justice, and compassion, extending even beyond tribal or personal boundaries. This command transcends mere legalism, calling Israel to embody a divine ethic that prioritizes the alleviation of suffering and the preservation of life and property, regardless of the relationship with the owner. It demonstrates that God's concern for ethical conduct extends to the treatment of animals and, more profoundly, to the radical act of showing kindness to those who are hostile, thus laying a foundational principle for a truly holy and distinct nation. This law challenges the natural human tendency towards retribution and fosters a community where compassion can potentially overcome animosity, reflecting God's desire for reconciliation and peace even in the midst of conflict.
Reflection and Application
Exodus 23:5 remains a challenging and deeply relevant command for believers today, calling us to a radical form of compassion that transcends personal biases and societal divisions. In a world often characterized by polarization and animosity, this ancient law compels us to actively seek the well-being of others, even those who may be considered adversaries or hold opposing views. It demands that our empathy translate into tangible, practical assistance, reminding us that Christian love is not merely a feeling but a sacrificial action. This could manifest in countless ways: offering help to a struggling colleague with whom you have a strained relationship, extending kindness to a neighbor with whom you disagree politically, or providing support to a community member in need regardless of their background or past actions. Furthermore, it reinforces our responsibility as stewards of creation, reminding us to care for animals and prevent their suffering, reflecting God's own care for His creatures. Ultimately, this verse challenges us to embody a divine character that prioritizes mercy and reconciliation over personal grievances, actively building bridges and alleviating burdens in a broken world, thereby demonstrating the transformative power of God's love.
Questions for Reflection
FAQ
Why would God command helping an enemy?
This command reveals several profound aspects of God's character and His design for His people. First, it demonstrates God's universal compassion and justice, which extends even to the property and well-being of those outside one's immediate circle or those considered hostile. Second, it serves as a powerful means of preventing the escalation of conflict and promoting a higher ethical standard within the community. By requiring active assistance, even to an enemy, God fosters a climate where basic human decency and the alleviation of suffering supersede personal animosity. This counter-cultural ethic was meant to distinguish Israel from surrounding nations, showcasing a people whose morality was rooted in divine love rather than tribal vengeance. It also implicitly teaches that valuing life and preventing unnecessary suffering, whether human or animal, is a higher priority than maintaining a grudge, reflecting God's own care for all His creation, as seen in passages like Psalm 36:6.
Does this apply to animal welfare today?
Absolutely. While the immediate context is ancient Israel, Exodus 23:5 establishes a foundational biblical principle of responsible stewardship over creation and compassion for animals. The command to alleviate the suffering of an animal, even one belonging to an enemy, underscores that God cares for all His creatures and expects humanity to do the same. This ethic translates directly into modern concerns for animal welfare, humane treatment of livestock, responsible pet ownership, and even environmental care. It teaches us that compassion is not limited to human-to-human interaction but extends to all living beings under our dominion, reflecting God's own care for His creation as seen in passages like Proverbs 12:10.
Christ-Centered Fulfillment
Exodus 23:5, with its radical call to help an enemy, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament law commanded helping an enemy's animal, Jesus elevated and perfectly embodied this principle by actively loving and serving humanity, even when we were God's enemies. As Romans 5:8 declares, "But God shows his love for us in that while we were still sinners, Christ died for us." Jesus did not merely help a burdened animal belonging to an adversary; He bore the ultimate burden of sin for those who hated Him, mocked Him, and crucified Him. His teaching to "love your enemies and pray for those who persecute you" (Matthew 5:43-44) is a direct expansion and spiritualization of the spirit of Exodus 23:5, demanding a heart transformation that goes beyond outward acts of assistance. The parable of the Good Samaritan (Luke 10:25-37) further illustrates this Christ-like compassion, where aid is given to a despised enemy without expectation of reciprocation. Through His cross, Christ became the ultimate "helper" for His enemies, reconciling them to God (Colossians 1:21-22). Believers, empowered by the Holy Spirit, are now called to live out this Christ-centered love, becoming agents of reconciliation and practical compassion in a world still burdened by animosity and division, reflecting the very heart of God.