Lessons From the Law - Part 4 (Exodus 23 1-31)
In the book of Exodus, between the 10 commandments and the Tabernacle, there is a section often overlooked. These laws, found in Exodus 21 -24 are case studies and extensions of the 10 commandments. This is a long chapter so I am going to race through it verse by verse initially hopefully explaining the basis and giving a commentary as we run though it, and then coming back at the end to consider what it means for us today, and how it can be applied.
Today we will focus on the fourth part of this section, which can be divided into three parts with valuable spiritual lessons they give. The first part of chapter 23 verses 1-9, deals with legal justice. Verse 1 states,
'You shall not circulate a false report or be an unrighteous witness.'
This instruction emphasizes the need for impartial justice in court cases. The Israelites were not to spread false reports or conspire with the wicked to defend the guilty. Impartiality is crucial on legal matters and remains a core principle to this day.
Do not follow the crowd in doing wrong. When you give testimony in a lawsuit, do not pervert justice by siding with the crowd and do not show favoritism to a poor person in a lawsuit.
(Exodus 23: 2-3)
These opening verses warn against the dangers of groupthink and the importance of practicing impartial judgment reinforcing the call for impartiality by instructing not to be bias against the poor man in any disputes. Social status should not influence the outcome of a legal case.
“If you come across your enemy’s ox or donkey wandering off, be sure to return it. 5 If you see the donkey of someone who hates you fallen down under its load, do not leave it there; be sure you help them with it. “Do not deny justice to your poor people in their lawsuits.
(Exodus 23: 4-6)
Verse 4 to 6 extends the call to showing kindness even to enemies in even the most ordinary everyday practical situations. Even if you see your enemy's animal in distress, you should help it. These verses remind us to prioritize compassion over animosity, even if we are in the middle of legal disagreements.Again, emphasizing that social standing should not hinder fair treatment in legal matters. The modern application of these principles extends to our own legal systems to this day, urging us to prioritize fairness and compassion for all individuals, regardless of their circumstances. So again, we see that this often-overlooked section of laws in Exodus provides valuable lessons on legal justice.
7 Have nothing to do with a false charge and do not put an innocent or honest person to death, for I will not acquit the guilty. 8 “Do not accept a bribe, for a bribe blinds those who see and twists the words of the innocent. 9 “Do not oppress a foreigner; you yourselves know how it feels to be foreigners, because you were foreigners in Egypt.
(Exodus 23: 7-9)
These verses warn against false matters and killing the innocent and righteous, emphasizing the importance of truthful testimony in courts reminding us that it could lead to the death of an innocent person. It also highlights the prohibition of accepting bribes in legal matters, as it distorts judgment and blinds discernment.This was a prevalent issue in the ancient East and, but rest assured it remains a problem today in many parts of the word. Still relevant today. It closes by outlawing the oppression of strangers, reminding the Israelites of their own experience as foreigners in Egypt. The overarching message of this opening section is to tell them to practice just and impartial justice. Whether dealing with the rich, the poor, enemies, or friends, everyone should be treated fairly, and injustice must be avoided.
The second section moves to religious observances. Not all of this is going to apply to us, but there are some interesting applications along the way. This is going to take us from chapter 23, verse 10, all the way down to verse 19.
10 “For six years you are to sow your fields and harvest the crops, 11 but during the seventh year let the land lie unploughed and unused. Then the poor among your people may get food from it, and the wild animals may eat what is left. Do the same with your vineyard and your olive grove.
(Exodus 23: 10-11)
The sabbatical year, occurring every 7 years, means not working the land during that time letting the poor gather what they could from it. The purpose was to remind Israel that God owns the land, and they are stewards. God will provide for them. The next commandment is about the Sabbath day (verse 12).
Six days do your work, but on the seventh day do not work, so that your ox and your donkey may rest, and so that the slave born in your household and the foreigner living among you may be refreshed.
The. Jewish teachers of this time struggled to define what resting means beyond not working. However, the reason for rest is revealed, as to refresh servants and strangers.
“Be careful to do everything I have said to you. Do not invoke the names of other gods; do not let them be heard on your lips.
Verse 13 warns against mentioning other gods' names, as it may tempt one to follow them. The exception is when the prophets condemn idolatry.
Stating at verse 14 we are introduced to the observance of feasts.
The Three Annual Festivals.
14 “Three times a year you are to celebrate a festival to me.
15 “Celebrate the Festival of Unleavened Bread; for seven days eat bread made without yeast, as I commanded you. Do this at the appointed time in the month of Aviv, for in that month you came out of Egypt. “No one is to appear before me empty-handed. 16 “Celebrate the Festival of Harvest with the first fruits of the crops you sow in your field. “Celebrate the Festival of Ingathering at the end of the year, when you gather in your crops from the field.
17 “Three times a year all the men are to appear before the Sovereign Lord. 18 “Do not offer the blood of a sacrifice to me along with anything containing yeast. “The fat of my festival offerings must not be kept until morning. 19 “Bring the best of the first fruits of your soil to the house of the Lord your God. “Do not cook a young goat in its mother’s milk.
(Exodus 23: 14-19)
Ancient Israel had more than 3, but 3 are mentioned here. These feasts remind of God's provisions.
The Feast of Unleavened Bread involves eating unleavened bread for 7 days after Passover, symbolizing purging malice and wickedness. The Feast of the Harvest (Pentecost) gives the first fruits to the Lord, celebrated 50 days after the Feast of Unleavened Bread. The Feast of Ingathering (Tabernacles) occurs in early autumn, symbolizing Israel's secure dwelling. Males were required to appear before the Lord for these feasts, and sometimes women and children voluntarily participated. Sacrifices should not be offered with leavened bread. The first of the first fruits should be brought to the House of the Lord.
The prohibition against boiling a young goat in its mother's milk was likely given to discourage participation in pagan practices, aligning with the context of religious observances. Ancient Israel followed various religious practices: observing the seventh year and seventh day, avoiding idolatry by not mentioning idols' names, and celebrating feasts. These were sacred occasions. Similarly, in our faith, we have spiritual holidays such as Christmas and Easter, which commemorate the birth and death (or resurrection) of Christ. Ancient Israel had more than three feasts, but here three are mentioned as reminders of God's provisions.
The Feast of Unleavened Bread occurred after Passover, where unleavened bread was consumed for seven days, symbolizing thehasty exodus from Egypt and the need to rid ourselves of malice and wickedness. Leaven represented sin.
The second feast, known as the Feast of the Harvest or Feast of Pentecost in the New Testament, involved offering first fruits to the Lord. It took place in spring, marking the beginning of the wheat harvest and occurring fifty days after the Feast of Unleavened Bread.
The Feast of Ingathering, also called the Feast of Tabernacles or Booths, was observed in early autumn (September-October). Some Messianic congregations even construct small booths during this time, symbolizing Israel's secure dwelling in the land, and potentially the future Millennium.
The text states that all males should appear before the Lord three times a year, although women and children sometimes joined voluntarily. It discusses sacrifice offerings, emphasizing that sacrifices should not include leavened bread or have any remaining fat by morning. The first part of this pertains to not sacrificing the Passover lamb with leaven in the house. The latter part suggests that sacrifices from the Passover feast should be fully consumed by the next morning, as will explained in a parallel passage in later in chapter 34. They are also commanded to bring the first and best fruits of the land to the House of the Lord. Additionally, a prohibition is mentioned against boiling a young goat in its mother's milk. This has sparked much debate, but it likely refers to a common Canaanite ritual involving what were believed to be magic spells. So essentially this is warning the children of Israel against participating in pagan practices.
We've looked at two sections of this chapter so far. The first section, verses 9-16, said, "Don't practice impartial judgments." The second section, verses 17-19, is saying, in essence, "remember to offer sacrifices to the Lord, like the first fruits, like resting on the Sabbath, and even resting every 7th year is an offering to the Lord. Now, there's one more section, I'm going to call it "spiritual conquest." We've looked at legal judgment, we've looked at religious observances, but this seems to go beyond all of that and talks about spiritual conquests.
All will become clear as we move through the next part of the passage.
See, I am sending an angel ahead of you to guard you along the way and to bring you to the place I have prepared.
(Exodus 24: 20)
Now, take a close look at that. In your Bibles, is 'Angel' spelled with a lowercase 'a' or an uppercase 'A'? It’s uppercase, so this is no ordinary angel. Furthermore, the use of the word 'behold or see', draws attention that this is something special, It implies that the Angel being sent is most likely the Lord Himself, the Angel of the Lord.
In the Old Testament, Jesus sometimes appeared in the form of an angel. We refer to this as the pre-incarnate Christ. Jesus Christ before He took on a physical body. So, prior to His incarnation, He appeared as an angel. That's likely what is being referred to here. The message is that an angel, the Angel of the Lord, who is the Lord Himself, will be present to guide and lead the Israelites into the land prepared for them. This signifies a spiritual conquest as we enter the land.
23 Beware of Him and obey His voice; do not provoke Him, for He will not pardon your transgressions; for My name is in Him.
(Exodus 23: 21)
'Beware of Him'—notice the capital 'H'—'and obey His voice'—again, capital 'H'—'do not provoke Him'—capital 'H'—'for He'—capital 'H'—'will not pardon your transgressions.' The capitalization of 'Him,' 'His voice,' 'Him,' and 'He' indicates that this is likely referring to the Angel of the Lord, who is the Lord Himself. In the next verse 22, it states,
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.
(Exodus 23: 22)
This connects back to verse 20, where God promises to protect and lead the Israelites safely into the land, He prepared for them.
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 fulfil the number of your days.
(Exodus 23: 23-26)
Let's put these pieces together. The Israelites were instructed to destroy the idols and sacred images of the Canaanites, possibly because some of these idols resembled male fertility symbols made of stones. God emphasizes that they should not look to the pagan gods for fertility which would be all around them but instead trust in Him. So, this is not merely a fertility issue of having children; it is primarily a spiritual matter.
27 “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. 28 And I will send hornets before you, which shall drive out the Hivite, the Canaanite, and the Hittite from before you. 29 I will not drive them out from before you in one year, lest the land become desolate and the beasts of the field become too numerous for you. 30 Little by little I will drive them out from before you, until you have increased, and you inherit the land. 31 And I will set your bounds from the Red Sea to the sea, Philistia, and from the desert to the river. For I will deliver the inhabitants of the land into your hand, and you shall drive them out before you. 32 You shall make no covenant with them, nor with their gods.
(Exodus 23: 27-32)
Essentially, God assures them that He will deal with their enemies. In the following verse, it mentions sending hornets before them to drive out the Hivite, Canaanite, and Hittite. Now, the question arises: Are these hornets literal or figurative? Some interpret this figuratively, while others take it literally. However, there is no explicit reference in the text to God using actual hornets to drive out the Canaanites. Therefore, it is likely that this is figurative language, symbolizing God's deliverance from their enemies.
God informs them that He will not eliminate all the enemies in the land in the first year, as it could result in the land becoming desolate and overrun by wild animals. The conquest might take longer than a year. In fact, it took seven years for Joshua's conquest, and even then, not all the enemies were completely eradicated. By granting them the land gradually, rather than all at once, as we'll see in the next verse, it allowed them to settle in, cultivate the land, and prevent it from becoming desolate.
The purpose is clear: God will accomplish the conquest gradually. As someone aptly said, 'Little by little does the work of the Lord proceed through the individual soul—little by little to the conquest of the cross over the world—little by little is the unfolding purpose of redemption made manifest to men and angels.' It won't happen all at once, but they will indeed conquer the land. It should be noted that they never fully accomplished this. During Solomon's time, they controlled much of the territory, but it was never entirely under Israeli control. Interestingly, God says, 'I will deliver,' not 'You shall.' It is an unusual wording. The Lord is emphasizing that He Himself will bring this about.
Furthermore, obtaining the entire land as an inheritance is conditional upon their obedience. He refers to it as their inheritance, but they must obey Him. Then there is a warning: 'You shall make no covenant with them nor worship their gods.' They must avoid any association with the pagan gods.
Finally, in verse 33, it says,
'They shall not dwell in your land, lest they make you sin against me. For if you serve other gods, it will surely be a snare to you.'
The Israelites were not to allow the inhabitants of the land to live among them, as doing so would lead them to sin by worshiping the gods of the land. This was something God did not want to happen."
I think the lesson for this entire section would be: "Be obedient and be blessed." I Just want to tell you, don't worship these idols, and I will see to it that you're blessed, including having children and living peacefully in the land. In summary, I want to make a couple of observations.
The various provisions of the Mosaic law teach us that we are to practice impartial judgment, offer sacrifices to the Lord, and obey Him, that we might be blessed by Him. I think that summarizes the practical application of this whole chapter. We are to practice impartial judgment, we are to sacrifice to the Lord, and we are to obey Him, that He might bless us. If you notice, those three things include other people (practice impartial judgment), involve the Lord (give sacrifices to Him), and involve us (be obedient). If we're obedient, we will be blessed. So, this sort of encompasses everything.
I want to conclude this by reminding you what those four parts were about. If you recall, the first part dealt with bodily injury. The second part dealt with the loss of property. So, there was damage to people, and there was damage to property. Then the third section ended with basically the idea, the lesson I drew out of that is just be gracious like God is gracious…Remember that yesterday. I think that besides that, we would put "don't have impartial judges." Don't have unjust judges, just be fair when you make judgments. Be gracious and be fair, and that sums up the ethics of the Bible? God is holy, God is love, and that is reflected throughout the Bible, even in the Mosaic law. But it's all here.
Having said all of that, and I think we've basically explained the passage, there's something here that I think is just particularly interesting. He says, "I'm going to give you the land little by little" (verse 30). I want you to leave our time together holding onto that thought. I think we need to know that often God works, little by little.
When it comes to the Christian life there are so many erroneous ideas about spiritual life and growth. Some preachers make it sound like the spiritual life is a bunch of things you should not do. If you do these things and you're not spiritual. Other preachers make it sound like if you want to be spiritual, there are things you must do.But one of the things I want you to walk away with is the spiritual life is a life of growth.
The biblical concept of the Christian faith is that you grow little by little, and that takes time. It's not all at once. God works little by little. As a matter of fact, one of our major problems with the way God works is that we get impatient. We want it to hurry up, and He wants to do it little by little. In my own life I decided after I had reached an understanding of this point that my job is just to teach, and hope some people choose to down and listen. If you sit and just listen to the Scripture and have a heart for the Lord, you can't help I you will grow. It may not be dramatic. It's little by little. I'm sitting here looking at this passage, thinking, "Lord, what's in this for us, what is the application.
I just want to tell you something if you chose to make the study of the bible part of the rhythm of your daily life, I guarantee it will affect you dramatically. Gradually but dramatically. I really hope each and every one of you listening today see the value of just listening to the Word and how it can change your life.We all just need to sit and ready and study or listen to the Scripture, and it's amazing how that repeated exposure to listening to the Scripture taught or just your repeated exposure to reading it really does affect you. We need that repeated exposure because we grow little by little. You can't eat all the meals you need for growth the rest of your life, in one sitting, not even in doing it once a week. You have to everyday, maybe