Exodus Chapter 23
More Laws Directed to Judges
A. Laws Promoting Justice
(Exodus 23:1–3)
“You shall not circulate a false report. Do not put your hand with the wicked to be an unrighteous witness. You shall not follow a crowd to do evil, nor shall you testify in a dispute so as to turn aside after many to pervert justice. You shall not show partiality to a poor man in his dispute.”
This passage begins with a direct command concerning the integrity of one’s speech and conduct in matters of justice. God required His people to respect truth above convenience or social pressure. To circulate a false report was to take part in deception, and anyone who participated in spreading or supporting falsehood joined hands with the wicked. The circulation of lies, gossip, and slander undermines both justice and community trust. The only way to obey this command was to stop a false report from spreading. Standing idle while lies circulate is itself a form of complicity. As Adam Clarke noted, the inventor and receiver of false reports share guilt alike. Scripture therefore established that truth must be confirmed “by the mouth of two or three witnesses” as stated in Deuteronomy 19:15, ensuring fairness and verification in all matters.
The command not to be an “unrighteous witness” means one must never participate in accusations that lead to unjust harm or death. Cole observed that it refers to “a witness in a charge of violence,” emphasizing that a false verdict could destroy a life. The next instruction, “You shall not follow a crowd to do evil,” warns against mob mentality. Since the Fall, mankind has been inclined to follow the crowd rather than God’s standard. Peer pressure, popular opinion, and social movements can easily pervert justice when they replace truth with emotion or majority sentiment. Scripture reminds us, “Do not be deceived: Evil company corrupts good habits” (1 Corinthians 15:33). True righteousness often requires standing apart from the crowd. As Morgan remarked, the history of every righteous movement has been the story of lonely souls who, having heard the voice of God, stood alone against the multitude.
Finally, “You shall not show partiality to a poor man in his dispute” establishes that justice is blind to social standing. The poor are not to be favored simply because of their status, nor the rich for their influence. The case must be judged by the facts, not emotion or sympathy. God’s justice is based on truth, not appearances, and His law required impartiality regardless of one’s economic or social condition.
(Exodus 23:4–9)
“If you meet your enemy’s ox or his donkey going astray, you shall surely bring it back to him again. If you see the donkey of one who hates you lying under its burden, and you would refrain from helping it, you shall surely help him with it. You shall not pervert the judgment of your poor in his dispute. Keep yourself far from a false matter; do not kill the innocent and righteous. For I will not justify the wicked. And you shall take no bribe, for a bribe blinds the discerning and perverts the words of the righteous. Also you shall not oppress a stranger, for you know the heart of a stranger, because you were strangers in the land of Egypt.”
Here, the Lord commanded acts of righteousness and compassion even toward one’s enemies. Returning an enemy’s ox or donkey showed that moral integrity extended beyond feelings of animosity. Kindness toward one who hates you demonstrates that righteousness is not determined by emotion but by obedience to God’s standard. The principle is timeless: right and wrong do not change with personal relationships. Justice applies equally to friend and foe. Cole notes that “enemy” in this context may mean a legal adversary, yet justice still demanded fairness and mercy.
The next command, “You shall not pervert the judgment of your poor in his dispute,” acknowledges that the poor are often vulnerable to neglect in courts of law. Though poverty does not make a person righteous, neither should it deny them justice. God demanded that all, regardless of wealth, receive equal treatment. “Keep yourself far from a false matter; do not kill the innocent and righteous” shows the seriousness of truthfulness. Lies can destroy lives, and false testimony can bring about the death of the innocent. God declared, “For I will not justify the wicked,” affirming that those who twist justice will not escape His judgment. This passage also upholds the sanctity of life and the principle that punishment must only fall upon the guilty, never the righteous.
“You shall take no bribe, for a bribe blinds the discerning and perverts the words of the righteous.” Bribery corrupts judgment, silences conscience, and destroys trust. No society can remain just when its judges or leaders can be bought. The corruption of truth by money violates God’s holiness and undermines His design for justice. The command therefore forbids both giving and receiving bribes, for bribes cannot exist without willing takers.
Finally, “You shall not oppress a stranger, for you know the heart of a stranger” reveals God’s compassion for foreigners and outsiders. Israel was reminded of their own history as strangers in Egypt and was expected to show empathy and fairness to others. The Hebrew word translated “heart” here is nephesh, meaning “life” or “self,” referring to the desires and inner experiences of another. Israel was to remember what it felt like to be powerless and mistreated, and therefore to act justly toward all. Jesus later summarized these laws in the commandment, “You shall love your neighbor as yourself” (Luke 10:27), illustrated perfectly in the parable of the Good Samaritan (Luke 10:30–37), where kindness was extended not to a friend, but to an enemy.
B. Laws of Ceremonial Devotion
(Exodus 23:10–13)
“Six years you shall sow your land and gather in its produce, but the seventh year you shall let it rest and lie fallow, that the poor of your people may eat; and what they leave, the beasts of the field may eat. In like manner you shall do with your vineyard and your olive grove. Six days you shall do your work, and on the seventh day you shall rest, that your ox and your donkey may rest, and the son of your female servant and the stranger may be refreshed. And in all that I have said to you, be circumspect and make no mention of the name of other gods, nor let it be heard from your mouth.”
This passage reveals that the Sabbath principle extended beyond the weekly day of rest, reaching into the very rhythm of the agricultural and social life of Israel. God commanded a Sabbath year in which the land itself was to rest. “Six years you shall sow your land” established a pattern of labor and productivity, but “the seventh year you shall let it rest and lie fallow” demonstrated Israel’s dependence upon God as the ultimate Provider. This law of the Sabbatical Year was unique to Israel and symbolized both trust in divine provision and mercy toward others. Thomas observed that no other nation had a system like this; it was distinctive of Israel’s covenant with God.
The purpose of letting the land rest was both spiritual and practical. Spiritually, it acknowledged God’s ownership of the land. Practically, it allowed the poor to glean what naturally grew from the fields, as well as the animals of the field to feed freely. The command that “the poor of your people may eat” reveals God’s compassion for the needy, as well as His desire to restrain greed. The Sabbath year required faith, generosity, and self-restraint, for it prevented landowners from maximizing profit and demanded that they trust God’s promise to provide. In Leviticus 26:32–35 and 2 Chronicles 36:21, Scripture records that Israel’s failure to observe these Sabbath years led directly to their seventy-year exile in Babylon. God made the land enjoy its Sabbaths while His people were in captivity, a solemn reminder that His commands are not suggestions but divine decrees.
The Sabbath principle also applied to the weekly rhythm of life. “Six days you shall do your work, and on the seventh day you shall rest.” This rest extended to animals, servants, and foreigners, reflecting the merciful character of God. Even the beasts of burden were to enjoy the refreshment of rest, and this compassion pointed forward to the spiritual rest found in Jesus Christ. The writer of Hebrews describes this as the greater Sabbath rest that remains for the people of God, fulfilled through faith in Christ (Hebrews 4:9–10). Likewise, Romans 8:21 declares that creation itself will one day be delivered from the bondage of corruption into the glorious liberty of the children of God. Thus, the Sabbath principle prefigured the universal restoration of peace and rest under Christ’s kingdom.
Finally, Israel was commanded to be circumspect and to “make no mention of the name of other gods.” The Sabbath belonged exclusively to the LORD, and no trace of idolatry or pagan practice was to be mingled with it. To speak the names of false gods was to give them honor or recognition that belonged only to Jehovah. The Sabbath was therefore a covenantal sign of devotion and loyalty to the one true God.
(Exodus 23:14–17)
“Three times you shall keep a feast to Me in the year: You shall keep the Feast of Unleavened Bread (you shall eat unleavened bread seven days, as I commanded you, at the time appointed in the month of Abib, for in it you came out of Egypt; none shall appear before Me empty); and the Feast of Harvest, the firstfruits of your labors which you have sown in the field; and the Feast of Ingathering at the end of the year, when you have gathered in the fruit of your labors from the field. Three times in the year all your males shall appear before the Lord GOD.”
In addition to the Sabbath ordinances, the Lord established three annual feasts that served as national acts of worship and remembrance. “Three times you shall keep a feast to Me in the year” commanded all men of Israel to gather before the Lord. These were the Feast of Unleavened Bread, the Feast of Harvest (also called Pentecost or the Feast of Weeks), and the Feast of Ingathering (also known as the Feast of Tabernacles). Each feast commemorated a specific aspect of God’s provision and redemption.
The Feast of Unleavened Bread, connected to Passover, recalled Israel’s deliverance from Egypt and symbolized purity and separation from sin. For seven days, the people were to eat unleavened bread, remembering the haste of their departure from bondage. God required that “none shall appear before Me empty,” emphasizing that worship involved gratitude and offering. The Feast of Harvest celebrated the firstfruits of the year’s labor, acknowledging God as the giver of all increase. Later known as Pentecost, it became a time of thanksgiving for the early harvest. The Feast of Ingathering, celebrated at the end of the agricultural year, marked the final harvest and expressed gratitude for God’s provision and faithfulness throughout the seasons.
These feasts also had prophetic significance, foreshadowing God’s redemptive plan through Christ. Passover prefigured the crucifixion, as Paul wrote, “For indeed Christ, our Passover, was sacrificed for us” (1 Corinthians 5:7). Pentecost was fulfilled in the outpouring of the Holy Spirit in Acts 2, marking the firstfruits of the Church. The Feast of Tabernacles anticipates the millennial reign of Christ when God will dwell with His people in peace and abundance.
Clarke noted that certain exceptions applied to this command — the elderly, the sick, the mentally disabled, and male children under thirteen were exempt — but the emphasis remained that every able man was to appear before the Lord. These annual gatherings reinforced unity, gratitude, and reverence among the people of Israel. The law of these three national feasts ensured that the worship of Israel remained centered upon God’s redemptive acts and His continual provision.
3. (Exodus 23:18–19) Laws Regarding Sacrifice and Firstfruits Offering
“You shall not offer the blood of My sacrifice with leavened bread; nor shall the fat of My sacrifice remain until morning. The first of the firstfruits of your land you shall bring into the house of the LORD your God. You shall not boil a young goat in its mother’s milk.”
This passage contains laws that regulate Israel’s worship, ensuring it remained pure and distinct from the idolatrous practices of surrounding nations. God established these laws to preserve holiness in sacrifice and to reinforce that Israel’s offerings must reflect His divine order, purity, and compassion.
The command, “You shall not offer the blood of My sacrifice with leavened bread,” signifies that leaven—representing sin, corruption, and decay—was entirely incompatible with the atoning blood of sacrifice. Leaven in Scripture often symbolizes the permeating influence of sin, as the Apostle Paul wrote, “Do you not know that a little leaven leavens the whole lump? Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us” (1 Corinthians 5:6–7). Thus, no corruption could accompany the blood that pointed prophetically to the perfect, sinless sacrifice of Christ. Kaiser noted that this instruction meant Israelites could not slay the Passover lamb while leaven still remained in their homes, for the removal of leaven symbolized purification from sin.
The second command, “Nor shall the fat of My sacrifice remain until morning,” emphasized that offerings were to be presented to God completely and without delay. The fat represented the best portion of the animal, and in the sacrificial system, it symbolized that the choicest parts were reserved exclusively for the LORD. Nothing was to be left overnight, as atonement was not a partial act but a total surrender to God. Leaving a portion behind suggested incompleteness, whereas full devotion demanded that the entire offering be consumed, displaying that God was worthy of all, not some, of what was offered.
Next, “The first of the firstfruits of your land you shall bring into the house of the LORD your God,” directed Israel to acknowledge God’s sovereignty over their prosperity. By giving the first and best of their produce, they confessed that every harvest came from His blessing. The firstfruits offering was both a declaration of gratitude and a confession of faith, recognizing God as the provider and sustainer of all life. When Israel entered the Promised Land, this act of offering the firstfruits of Canaan’s produce symbolized submission to God’s lordship over the land. Proverbs 3:9–10 affirms this same principle: “Honor the LORD with your possessions, and with the firstfruits of all your increase; so your barns will be filled with plenty, and your vats will overflow with new wine.”
Finally, “You shall not boil a young goat in its mother’s milk” may sound peculiar, but this command directly opposed a known pagan fertility ritual in Canaan. Cole observed that this was not a dietary rule but a ritual prohibition, as ancient Canaanite texts reveal that boiling a kid in its mother’s milk was part of a magical practice intended to ensure agricultural fertility. Cudworth, cited by Clarke, explained that after the harvest, pagans performed this rite to bless their fields, sprinkling the mixture upon trees and crops to secure abundance in the next season. God therefore forbade Israel from imitating this ritual, separating His people from pagan superstition and idolatry.
In later centuries, rabbinical tradition expanded this prohibition far beyond its original intent. Out of excessive caution, Jewish law came to forbid any mixture of meat and dairy. This later interpretation is why Orthodox Jews today do not consume meat and dairy together or even prepare them with the same utensils, fearing that such mixing might symbolically violate this command. However, the original law dealt not with diet but with the sanctity of life and separation from pagan custom.
Meyer suggested an additional moral insight: that the law also expressed reverence for God’s natural order. It was “against nature,” he said, “to make the mother an accomplice in the death of her child.” Thus, the command may reflect God’s compassion and moral sensitivity toward His creation, teaching Israel to maintain purity, respect, and tenderness in all acts of worship.
2. (Exodus 23:22–26) Blessing Promised to an Obedient Israel
“But if you indeed obey His voice and do all that I speak, then I will be an enemy to your enemies and an adversary to your adversaries. For My Angel will go before you and bring you in to the Amorites and the Hittites and the Perizzites and the Canaanites and the Hivites and the Jebusites; and I will cut them off. You shall not bow down to their gods, nor serve them, nor do according to their works, but you shall utterly overthrow them and completely break down their sacred pillars. So you shall serve the LORD your God, and He will bless your bread and your water. And I will take sickness away from the midst of you. No one shall suffer miscarriage or be barren in your land; I will fulfill the number of your days.”
This section of the covenant outlines the blessings that God promised to Israel for obedience. It represents a continuation of the Mosaic covenant pattern, where divine favor and national security depended on Israel’s faithfulness to God’s law. “But if you indeed obey His voice and do all that I speak” highlights the conditional nature of the covenant. Blessing was not automatic but tied directly to their obedience. Under this covenant, God promised to make Himself an enemy to their enemies and to personally fight on Israel’s behalf. This divine protection, however, was contingent upon Israel’s adherence to God’s commands.
It is important to note that under the New Covenant, believers are not blessed because of perfect obedience to the law, but because of Christ’s perfect righteousness imputed to us. As Ephesians 1:3 declares, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ.” While sin still has natural consequences and God disciplines His children in love, our blessing is rooted in grace, not performance.
“My Angel will go before you” reiterates the divine leadership that would guide Israel into the Promised Land. This same Angel mentioned earlier in Exodus 23:20–21 is the Angel of the LORD, the preincarnate appearance of Jesus Christ. He would lead them into the land of promise, confronting and conquering the Amorites, Hittites, Perizzites, Canaanites, Hivites, and Jebusites. God’s plan for Israel was not merely to deliver them from bondage but to establish them in abundance. His Angel would ensure victory, for no earthly enemy could withstand divine power.
“You shall not bow down to their gods, nor serve them, nor do according to their works” served as a solemn warning. The nations Israel was to dispossess were not only militarily strong but morally corrupt. Their depravity was a direct reflection of the false gods they worshiped. Pagan worship in Canaan involved idolatry, immorality, child sacrifice, and fertility rituals that debased human dignity. As Morgan rightly observed, “Their gods were their undoing; everything in the life of a man or a nation depends on the character of its worship.” Israel’s survival and blessing depended on their complete separation from these demonic systems.
God’s command to “utterly overthrow them and completely break down their sacred pillars” reflected His intolerance for compromise with idolatry. The sacred pillars, or matzevot, were stone monuments used in Canaanite worship to represent their deities. These had to be destroyed to prevent Israel from being seduced into syncretism.
The promise that followed was remarkable: “So you shall serve the LORD your God, and He will bless your bread and your water. And I will take sickness away from the midst of you.” Obedience would bring comprehensive blessing — provision, health, fertility, and longevity. The phrase “bless your bread and your water” symbolized the basic necessities of life, meaning that God would ensure prosperity and sufficiency in every home. Moreover, divine health would protect the nation. “No one shall suffer miscarriage or be barren in your land” reflected not only physical blessing but also spiritual fruitfulness and continuity of covenant generations. “I will fulfill the number of your days” affirmed God’s sovereign control over life and death, promising long life to those who walked in obedience.
Thus, the blessings promised here were both temporal and spiritual, demonstrating that obedience brings divine favor, while disobedience brings loss and judgment.
3. (Exodus 23:27–30) How God Will Help Israel Take Possession of the Land
“I will send My fear before you, I will cause confusion among all the people to whom you come, and will make all your enemies turn their backs to you. And I will send hornets before you, which shall drive out the Hivite, the Canaanite, and the Hittite from before you. I will not drive them out from before you in one year, lest the land become desolate and the beast of the field become too numerous for you. Little by little I will drive them out from before you, until you have increased, and you inherit the land.”
This passage reveals God’s divine strategy for Israel’s conquest of Canaan. The victory would be achieved not by Israel’s strength, but by God’s supernatural intervention. “I will send My fear before you” describes the terror and panic that would seize Israel’s enemies before they even faced battle. This divine dread would weaken their resolve, ensuring that they turned their backs in retreat before Israel. As Cole explains, “My terror explains the method that God will use to subdue the Canaanites before Israel: a divine panic will grip them.” This promise was fulfilled in Joshua 2:11, when Rahab confessed, “And as soon as we heard these things, our hearts melted; neither did there remain any more courage in anyone because of you, for the LORD your God, He is God in heaven above and on earth beneath.”
The Lord also said, “I will send hornets before you.” These hornets may have been literal insects used by God to drive the people out, or they may symbolize the divine agents of fear and destruction that preceded Israel’s army. Clarke observed that Joshua 24:12 records that “two kings of the Amorites were driven out by these hornets, so that the Israelites were not obliged to use either sword or bow.” The meaning is clear — God’s presence went before them to prepare the way. Meyer insightfully remarked, “He who is an angel to the saint is a hornet to His foes.” What brings comfort to God’s people brings terror to His enemies.
“I will not drive them out from before you in one year” reveals that God’s plan was gradual, not instantaneous. Though Israel may have preferred an immediate conquest, God’s timing served a protective purpose: “lest the land become desolate and the beast of the field become too numerous.” A sudden depopulation would have left the land unguarded and overrun by wild animals. God’s plan preserved ecological balance and allowed Israel time to grow in strength and stewardship.
“Little by little I will drive them out from before you, until you have increased, and you inherit the land.” This principle — divine progress through gradual conquest — reflects the way God often works in the lives of His people. Though we may desire immediate deliverance or instant victory, God often removes obstacles and enemies step by step, allowing us to mature through the process. Trapp poetically wrote, “God crumbles His mercies to us; we have His blessings by retail. So the cloud empties not itself at a sudden burst, but dissolves upon the earth drop by drop.” God’s design was not only to give Israel the land, but also to grow them into a people capable of sustaining it.
