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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 23:6 presents a foundational ethical and legal command within the Mosaic Law, unequivocally prohibiting the perversion of justice against the poor. This divine mandate underscores God's profound commitment to equity, fairness, and the protection of the most vulnerable members of society, ensuring that their legal rights are upheld without prejudice, distortion, or exploitation. It is a cornerstone for establishing a righteous community where the judicial system actively reflects God's impartial character, championing the cause of the disadvantaged and preventing corruption from denying them their legitimate due.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 23:6 employs several impactful literary devices. The most prominent is Direct Command, conveyed through the absolute negative imperative "Thou shalt not." This is characteristic of Mosaic Law, emphasizing the divine authority behind the injunction and its non-negotiable nature. This direct address places the responsibility squarely on the individual and the collective judicial system to uphold justice. There is also significant use of Legal Language, employing terms like "wrest," "judgment," and "cause," which are precise and unambiguous within a judicial context, reinforcing the practical application of the command. When read in conjunction with Exodus 23:3, the verse creates an element of Antithesis, establishing a balanced understanding of justice: it must be truly blind, neither biased against the poor nor unduly biased for them, but always rooted solely in truth and righteousness. Finally, the specific focus on the "poor" serves as a powerful form of Emphasis, highlighting God's consistent and compassionate concern for the marginalized throughout the Law and His covenant with Israel.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 23:6 profoundly reveals God's character as the ultimate arbiter of justice and the unwavering champion of the oppressed. It establishes a core theological principle: the true righteousness and moral integrity of a community are measured by how it treats its most vulnerable members. God demands a legal system that mirrors His own impartiality, compassion, and unwavering commitment to truth, where the scales of justice are balanced for everyone, irrespective of their social or economic standing. This command is not merely a legal statute but a theological declaration that God's covenant people are called to embody His justice in all their dealings, particularly in matters of law and judgment. It underscores the sanctity of individual rights, even for the powerless, and vehemently condemns any form of corruption, manipulation, or bias that would deny them their due. This divine concern for justice for the poor is a recurring motif throughout Scripture, demonstrating God's consistent heart for the marginalized.
REFLECTION AND APPLICATION
Exodus 23:6 remains profoundly relevant for individuals and societies today, extending far beyond formal legal settings. It calls us to cultivate a heart for justice that actively seeks to protect and advocate for the vulnerable in all spheres of life. In our daily interactions, this means conscientiously refusing to take advantage of those in weaker positions, whether in business dealings, social interactions, or community decisions. It compels us to challenge systemic injustices, support initiatives that provide legal aid or resources to the marginalized, and ensure that our own judgments and actions are free from prejudice or bias. For those in positions of authority—whether in government, business, education, or ministry—it serves as a stark reminder of the sacred trust to administer fairness and equity to all, especially those who cannot adequately advocate for themselves. Ultimately, living out the spirit of this verse means mirroring God's own character, becoming active agents of His impartial justice and compassion in a world too often characterized by exploitation, inequality, and the perversion of truth.
Questions for Reflection
FAQ
What does "wrest the judgment" specifically mean in this context?
Answer: To "wrest the judgment" means to twist, pervert, or deliberately distort the legal rights, claims, or case of someone, particularly the poor. It implies a conscious act of manipulation or corruption within the judicial process, where the truth, evidence, or the law itself is bent to deny a fair and righteous outcome. It is more than a simple mistake; it is an active subversion of justice. This could involve misinterpreting evidence, applying the law unfairly, allowing bribery or partiality to influence a verdict, or even using legal technicalities to disadvantage a vulnerable party. The command is against any action that would deny the poor person their legitimate due in a court of law, ensuring that their cause is heard and judged with integrity, as God demands impartial justice for all (Deuteronomy 1:17).
Why does God specifically mention the "poor" in this command?
Answer: God specifically mentions the "poor" because they were, and often still are, the most vulnerable members of society, lacking the power, influence, and resources to defend themselves effectively in legal disputes. In ancient Israel, the wealthy and powerful could easily exploit the legal system to their advantage, while the poor were often defenseless against such machinations. God's consistent concern for the marginalized—including the poor, the widow, the orphan, and the sojourner—is a recurring and central theme throughout the Old Testament (e.g., Deuteronomy 10:18; Psalm 82:3-4). This concern reflects His own righteous and compassionate character. By explicitly commanding protection for the poor in the judicial system, God ensured that His people's society would reflect His justice, protecting those most susceptible to injustice and exploitation, thereby establishing a truly equitable and God-honoring community.
CHRIST-CENTERED FULFILLMENT
Exodus 23:6, with its unwavering demand for impartial justice for the poor, finds its ultimate fulfillment and perfect embodiment in the person and ministry of Jesus Christ. While the Mosaic Law provided external statutes for a just society, Jesus perfectly modeled and inaugurated the kingdom where true justice and righteousness reign from within. He consistently identified with the poor, the marginalized, and the oppressed, declaring a special blessing upon them, both those materially poor and those spiritually destitute (Matthew 5:3; Luke 6:20). His earthly ministry was characterized by actively defending those whose "judgment" was often "wrested" by the religious and political powers of His day—whether it was the woman caught in adultery (John 8:1-11), the tax collectors and sinners whom He welcomed (Luke 15:1-2), or the sick and outcast whom He healed and restored to community. Jesus did not merely uphold the letter of the Law; He fulfilled its spirit by living out its radical compassion and justice, demonstrating that true righteousness involves actively seeking the well-being and rights of the vulnerable. His ultimate act of justice was offering Himself as the perfect sacrifice on the cross, taking upon Himself the judgment due to humanity, so that all who believe, rich or poor, might receive true spiritual justice and eternal life through His atoning work (Romans 3:23-26). Through Him, believers are empowered by the Holy Spirit to pursue justice and mercy in the world, reflecting the very heart of God for the oppressed and embodying the righteousness of the Kingdom of God (Micah 6:8; Matthew 25:31-46).