Worthy.Bible » STRONG » Exodus » Chapter 23 » Verse 24

Exodus 23:24 King James Version with Strong's Concordance (STRONG)

24 Thou shalt not bow down H7812 to their gods, H430 nor serve H5647 them, nor do H6213 after their works: H4639 but thou shalt utterly H2040 overthrow H2040 them, and quite H7665 break down H7665 their images. H4676

Cross Reference

Deuteronomy 12:30-31 STRONG

Take heed H8104 to thyself that thou be not snared H5367 by following H310 them, after H310 that they be destroyed H8045 from before H6440 thee; and that thou enquire H1875 not after their gods, H430 saying, H559 How did these nations H1471 serve H5647 their gods? H430 even so will I do H6213 likewise. H1571 Thou shalt not do H6213 so unto the LORD H3068 thy God: H430 for every abomination H8441 to the LORD, H3068 which he hateth, H8130 have they done H6213 unto their gods; H430 for even their sons H1121 and their daughters H1323 they have burnt H8313 in the fire H784 to their gods. H430

Exodus 34:13-14 STRONG

But ye shall destroy H5422 their altars, H4196 break H7665 their images, H4676 and cut down H3772 their groves: H842 For thou shalt worship H7812 no other H312 god: H410 for the LORD, H3068 whose name H8034 is Jealous, H7067 is a jealous H7067 God: H410

Leviticus 18:26-30 STRONG

Ye shall therefore keep H8104 my statutes H2708 and my judgments, H4941 and shall not commit H6213 any of these abominations; H8441 neither any of your own nation, H249 nor any stranger H1616 that sojourneth H1481 among H8432 you: (For all these H411 abominations H8441 have the men H582 of the land H776 done, H6213 which were before H6440 you, and the land H776 is defiled;) H2930 That the land H776 spue not you out H6958 also, when ye defile H2930 it, as it spued out H6958 the nations H1471 that were before H6440 you. For whosoever shall commit H6213 any of these abominations, H8441 even the souls H5315 that commit H6213 them shall be cut off H3772 from among H7130 their people. H5971 Therefore shall ye keep H8104 mine ordinance, H4931 that ye commit H6213 not any one of these abominable H8441 customs, H2708 which were committed H6213 before H6440 you, and that ye defile H2930 not yourselves therein: I am the LORD H3068 your God. H430

Deuteronomy 7:25-26 STRONG

The graven images H6456 of their gods H430 shall ye burn H8313 with fire: H784 thou shalt not desire H2530 the silver H3701 or gold H2091 that is on them, nor take H3947 it unto thee, lest thou be snared H3369 therein: for it is an abomination H8441 to the LORD H3068 thy God. H430 Neither shalt thou bring H935 an abomination H8441 into thine house, H1004 lest thou be a cursed thing H2764 like it: but thou shalt utterly H8262 detest H8262 it, and thou shalt utterly H8581 abhor H8581 it; for it is a cursed thing. H2764

2 Chronicles 34:3-7 STRONG

For in the eighth H8083 year H8141 of his reign, H4427 while he was yet young, H5288 he began H2490 to seek H1875 after the God H430 of David H1732 his father: H1 and in the twelfth H8147 H6240 year H8141 he began H2490 to purge H2891 Judah H3063 and Jerusalem H3389 from the high places, H1116 and the groves, H842 and the carved images, H6456 and the molten images. H4541 And they brake down H5422 the altars H4196 of Baalim H1168 in his presence; H6440 and the images, H2553 that were on high above them, H4605 he cut down; H1438 and the groves, H842 and the carved images, H6456 and the molten images, H4541 he brake in pieces, H7665 and made dust H1854 of them, and strowed H2236 it upon H6440 the graves H6913 of them that had sacrificed H2076 unto them. And he burnt H8313 the bones H6106 of the priests H3548 upon their altars, H4196 and cleansed H2891 Judah H3063 and Jerusalem. H3389 And so did he in the cities H5892 of Manasseh, H4519 and Ephraim, H669 and Simeon, H8095 even unto Naphtali, H5321 with their mattocks H2719 round about. H5439 And when he had broken down H5422 the altars H4196 and the groves, H842 and had beaten H3807 the graven images H6456 into powder, H1854 and cut down H1438 all the idols H2553 throughout all the land H776 of Israel, H3478 he returned H7725 to Jerusalem. H3389

Psalms 106:35-38 STRONG

But were mingled H6148 among the heathen, H1471 and learned H3925 their works. H4639 And they served H5647 their idols: H6091 which were a snare H4170 unto them. Yea, they sacrificed H2076 their sons H1121 and their daughters H1323 unto devils, H7700 And shed H8210 innocent H5355 blood, H1818 even the blood H1818 of their sons H1121 and of their daughters, H1323 whom they sacrificed H2076 unto the idols H6091 of Canaan: H3667 and the land H776 was polluted H2610 with blood. H1818

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Exodus 23

Commentary on Exodus 23 Matthew Henry Commentary


Chapter 23

This chapter continues and concludes the acts that passed in the first session (if I may so call it) upon mount Sinai. Here are,

  • I. Some laws of universal obligation, relating especially to the ninth commandment, against bearing false witness (v. 1), and giving false judgment (v. 2, 3, 6-8). Also a law of doing good to our enemies (v. 4, 5), and not oppressing strangers (v. 9).
  • II. Some laws peculiar to the Jews. The sabbatical year (v. 10, 11), the three annual feasts (v. 14-17), with some laws pertaining thereto.
  • III. Gracious promises of the completing of the mercy God had begun for them, upon condition of their obedience. That God would conduct them through the wilderness (v. 20-24), that he would prosper all they had (v. 25, 26), that he would put them in possession of Canaan (v. 27-31). But they must not mingle themselves with the nations (v. 32, 33).

Exd 23:1-9

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, v. 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, v. 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, 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 (v. 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 (v. 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, v. 4, 5. The command of loving our enemies, and doing good to those that hate us, is not only a new, but an old commandment, Prov. 25:21, 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, 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, Phil. 2:4. If thou sayest, Behold, we know it not, doth not he that pondereth the heart consider it? See Prov. 24:11, 12.

Exd 23:10-19

Here is,

  • I. The institution of the sabbatical year, v. 10, 11. Every seventh year the land was to rest; they must not plough nor sow it at the beginning of the year, and then they could not expect any great harvest at the end of the year: but what the earth did produce of itself should be eaten from hand to mouth, and not laid up. Now this was designed,
    • 1. To show what a plentiful land that was into which God was bringing them-that so numerous a people could have rich maintenance out of the produce of so small a country, without foreign trade, and yet could spare the increase of every seventh year.
    • 2. To remind them of their dependence upon God their great landlord, and their obligation to use the fruit of their land as he should direct. Thus he would try their obedience in a matter that nearly touched their interest. Afterwards we find that their disobedience to this command was a forfeiture of the promises, 2 Chr. 36:21.
    • 3. To teach them a confidence in the divine Providence, while they did their duty-that, as the sixth day's manna served for two day's meat, so the sixth year's increase should serve for two years' subsistence. Thus they must learn not to take thought for their life, Mt. 6:25. If we are prudent and diligent in our affairs, we may trust Providence to furnish us with the bread of the day in its day.
  • II. The repetition of the law of the fourth commandment concerning the weekly sabbath, v. 12. Even in the year of rest they must not think that the sabbath day was laid in common with the other days, but, even that year, it must be religiously observed; yet thus some have endeavoured to take away the observance of the sabbath, by pretending that every day must be a sabbath day.
  • III. All manner of respect to the gods of the heathen is here strictly forbidden, v. 13. A general caution is prefixed to this, which has reference to all these precepts: In all things that I have said unto you, be circumspect. We are in danger of missing our way on the right hand and on the left, and it is at our peril if we do; therefore we have need to look about us. A man may ruin himself through mere carelessness, but he cannot save himself without great care and circumspection: particularly, since idolatry was a sin which they were much addicted to, and would be greatly tempted to, they must endeavour to blot out the remembrance of the gods of the heathen, and must disuse and forget all their superstitious forms of speech, and never mention them but with detestation. In Christian schools and academies (for it is in vain to think of reforming the play-houses), it were to be wished that the names and stories of the heathen deities, or demons rather, were not so commonly and familiarly used as they are, even with intimations of respect, and sometimes with forms of invocation. Surely we have not so learned Christ.
  • IV. Their solemn religious attendance on God in the place which he should choose is here strictly required, v. 14-17.
    • 1. Thrice a year all their males must come together in a holy convocation, that they might the better know and love one another, and keep up their communion as a dignified and peculiar people.
    • 2. They must come together before the Lord (v. 17) to present themselves before him, looking towards the place where his honour dwelt, and to pay their homage to him as their great Lord, from and under whom they held all their enjoyments.
    • 3. They must feast together before the Lord, eating and drinking together, in token of their joy in God and their grateful sense of his goodness to them; for a feast is made for laughter, Eccl. 10:19. O what a good Master do we serve, who has made it our duty to rejoice before him, who feasts his servants when they are in waiting! Never let religion be called a melancholy thing, when its solemn services are solemn feasts.
    • 4. They must not appear before God empty, v. 15. Some free-will offering or other they must bring, in token of their respect and gratitude to their great benefactor; and, as they were not allowed to come empty-handed, so we must not come to worship God empty-hearted; our souls must be filled with grace, with pious and devout affections, holy desires towards him, and dedications of ourselves to him, for with such sacrifices God is well-pleased.
    • 5. The passover, pentecost, and feast of tabernacles, in spring, summer, and autumn, were the three times appointed for their attendance: not in winter, because travelling was then uncomfortable; not in the midst of their harvest, because then they were otherwise employed; so that they had no reason to say that he made them to serve with an offering, or wearied them with incense.
  • V. Some particular directions are here given about the three feasts, though not so fully as afterwards.
    • 1. As to the passover, it was not to be offered with leavened bread, for at that feast all leaven was to be cast out, nor was the fat of it to remain until the morning, lest it should become offensive, v. 18.
    • 2. At the feast of pentecost, when they were to begin their harvest, they must bring the first of their first-fruits to God, by the pious presenting of which the whole harvest was sanctified, v. 19.
    • 3. At the feast of ingathering, as it is called (v. 16), they must give God thanks for the harvest-mercies they had received, and must depend upon him for the next harvest, and must not think to receive benefit by that superstitious usage of some of the Gentiles, who, it is said, at the end of their harvest, seethed a kid in its dam's milk, and sprinkled that milk-pottage, in a magical way, upon their gardens and fields, to make them more fruitful next year. But Israel must abhor such foolish customs.

Exd 23:20-33

Three gracious promises are here made to Israel, to engage them to their duty and encourage them in it; and each of the promises has some needful precepts and cautions joined to it.

  • I. It is here promised that they should be guided and kept in their way through the wilderness to the land of promise: Behold, I send an angel before thee (v. 20), my angel (v. 23), a created angel, say some, a minister of God's providence, employed in conducting and protecting the camp of Israel; that it might appear that God took a particular care of them, he appointed one of his chief servants to make it his business to attend them, and see that they wanted for nothing. Others suppose it to be the Son of God, the angel of the covenant; for the Israelites in the wilderness are said to tempt Christ; and we may as well suppose him God's messenger, and the church's Redeemer, before his incarnation, as the Lamb slain from the foundation of the world. And we may the rather think he was pleased to undertake the deliverance and guidance of Israel because they were typical of his great undertaking. It is promised that this blessed angel should keep them in the way, though it lay through a wilderness first, and afterwards through their enemies' country; thus God's spiritual Israel shall be kept through the wilderness of this earth, and from the insults of the gates of hell. It is also promised that he should bring them into the place which God had not only designed but prepared for them: and thus Christ has prepared a place for his followers, and will preserve them to it, for he is faithful to him that appointed him. The precept joined with this promise is that they be observant of, and obedient to, this angel whom God would send before them (v. 21): "Beware of him, and obey his voice in every thing; provoke him not in any thing, for it is at your peril if you do, he will visit your iniquity.' Note,
    • 1. Christ is the author of salvation to those only that obey him. The word of command is Hear you him, Mt. 17:5. Observe what he hath commanded, Mt. 28:20.
    • 2. Our necessary dependence upon the divine power and goodness should awe us into obedience. We do well to take heed of provoking our protector and benefactor, because if our defence depart from us, and the streams of his goodness be cut off, we are undone. Therefore, "Beware of him, and carry it towards him with all possible reverence and caution. Fear the Lord, and his goodness.'
    • 3. Christ will be faithful to those who are faithful to him, and will espouse their cause who adhere to his: I will be an adversary to thine adversaries, v. 22. The league shall be offensive and defensive, like that with Abraham, I will bless him that blesseth thee, and curse him that curseth thee. Thus is God pleased to twist his interests and friendships with his people's.
  • II. It is promised that they should have a comfortable settlement in the land of Canaan, which they hoped now (though it proved otherwise) within a few months to be in the possession of, v. 24-26. Observe,
    • 1. How reasonable the conditions of this promise are-only that they should serve their own God, who was indeed the only true God, and not the gods of the nations, which were no gods at all, and which they had no reason at all to have any respect for. They must not only not worship their gods, but they must utterly overthrow them, in token of their great abhorrence of idolatry, their resolution never to worship idols themselves, and their care to prevent any other from worshipping them; as the converted conjurors burnt their books, Acts 19:19.
    • 2. How rich the particulars of this promise are.
      • (1.) The comfort of their food. He shall bless thy bread and thy water; and God's blessing will make bread and water more refreshing and nourishing than a feast of fat things and wines on the lees without that blessing.
      • (2.) The continuance of their health: "I will take sickness away, either prevent it or remove it. Thy land shall not be visited with epidemical diseases, which are very dreadful, and sometimes have laid countries waste.'
      • (3.) The increase of their wealth. Their cattle should not be barren, nor cast their young, which is mentioned as an instance of prosperity, Job 21:10.
      • (4.) The prolonging of their lives to old age: "The number of thy days I will fulfil, and they shall not be cut off in the midst by untimely deaths.' Thus hath godliness the promise of the life that now is.
  • III. It is promised that they should conquer and subdue their enemies, the present occupants of the land of Canaan, who must be driven out to make room for them. This God would do,
    • 1. Effectually by his power (v. 27, 28); not so much by the sword and bow of Israel as by the terrors which he would strike into the Canaanites. Though they were so obstinate as not to be willing to submit to Israel, resign their country, and retire elsewhere, which they might have done, yet they were so dispirited that they were not able to stand before them. This completed their ruin; such power had the devil in them that they would resist, but such power had God over them that they could not. I will send my fear before thee; and those that fear will soon flee. Hosts of hornets made way for the hosts of Israel; such mean creatures can God make use of for the chastising of his people's enemies, as in the plagues of Egypt. When God pleases, hornets can drive out Canaanites, as well as lions could, Jos. 24:12.
    • 2. He would do it gradually, in wisdom (v. 29, 30), not all at once, but by little and little. As the Canaanites had kept possession till Israel had grown into a people, so there should still be some remains of them till Israel should grow so numerous as to replenish the whole. Note, The wisdom of God is to be observed in the gradual advances of the church's interests. It is in real kindness to the church that its enemies are subdued by little and little; for thus we are kept upon our guard, and in a continual dependence upon God. Corruptions are thus driven out of the hearts of God's people; not all at once, but by little and little; the old man is crucified, and therefore dies slowly. God, in his providence, often delays mercies, because we are not ready for them. Canaan has room enough to receive Israel, but Israel is not numerous enough to occupy Canaan. We are not straitened in God; if we are straitened, it is in ourselves. The land of Canaan is promised them (v. 31) in its utmost extent, which yet they were not possessed of till the days of David; and by their sins they soon lost possession. The precept annexed to this promise is that they should not make any friendship, nor have any familiarity, with idolaters, v. 32, 33. Idolaters must not so much as sojourn in their land, unless they renounced their idolatry. Thus they must avoid the reproach of intimacy with the worshippers of false gods and the danger of being drawn to worship with them. By familiar converse with idolaters, their dread and detestation of the sin would wear off; they would think it no harm, in compliment to their friends, to pay some respect to their gods, and so by degrees would be drawn into the fatal snare. Note, Those that would be kept from bad courses must keep from bad company; it is dangerous living in a bad neighbourhood; others' sins will be our snares, if we look not well to ourselves. We must always look upon our greatest danger to be from those that would cause us to sin against God. Whatever friendship is pretended, that is really our worst enemy that draws us from our duty.