Teks -- Exodus 23:1-12 (NET)

Justice

23:1 “You must not give a false report. Do not make common cause with the wicked to be a malicious witness. 23:2 “You must not follow a crowd in doing evil things; in a lawsuit you must not offer testimony that agrees with a crowd so as to pervert justice, 23:3 and you must not show partiality to a poor man in his lawsuit. 23:4 “If you encounter your enemy’s ox or donkey wandering off, you must by all means return it to him. 23:5 If you see the donkey of someone who hates you fallen under its load, you must not ignore him, but be sure to help him with it. 23:6 “You must not turn away justice for your poor people in their lawsuits. 23:7 Keep your distance from a false charge– do not kill the innocent and the righteous, for I will not justify the wicked. 23:8 “You must not accept a bribe, for a bribe blinds those who see and subverts the words of the righteous. 23:9 “You must not oppress a foreigner, since you know the life of a foreigner, for you were foreigners in the land of Egypt.

Sabbaths and Feasts

23:10 “For six years you are to sow your land and gather in its produce. 23:11 But in the seventh year you must let it lie fallow and leave it alone so that the poor of your people may eat, and what they leave any animal in the field may eat; you must do likewise with your vineyard and your olive grove. 23:12 For six days you are to do your work, but on the seventh day you must cease, in order that your ox and your donkey may rest and that your female servant’s son and any hired help may refresh themselves.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Exo 23:1

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, if it were not countenanced. Sometimes we cannot avoid hearing a false report, but we must not receive it, we must not hear it with pleasure, nor easily give credit to it.

Wesley: Exo 23:2 - Thou shalt not follow a multitude to do evil

General usage will never excuse us in any ill practice; nor is the broad way ever the safer for its being crowded. We must inquire what we ought to do, not what the most do; because we must be judged by our master, not our fellow servants; and it is too great a compliment, to be willing to go to hell for company.

Wesley: Exo 23:7 - Keep thee far from a false matter

From assisting or abetting an ill thing. Yea, keep thee far from it, dread it as a dangerous snare.

Wesley: Exo 23:7 - I will not justify the wicked

That is, I will condemn him that unjustly condemns others.

Wesley: Exo 23:9 - Thou shalt not oppress the stranger

Though aliens might not inherit lands among them; yet they must have justice done them. It was an instance of the equity 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; a kind provision that strangers may not be oppressed.

Wesley: Exo 23:9 - For ye know the heart of a stranger

You know something of the griefs and fears of a stranger by sad experience.

Wesley: Exo 23:10

The institution of the sabbatical year was designed, To shew what a plentiful land that was, into which God was bringing them, that so numerous a people could have rich maintenance out of the products of so small a country, without foreign trade, and yet could spare the increase of every seventh year. To teach them a confidence in the Divine Providence, while they did their duty, That as the sixth day's manna served for two days meat, so the sixth year's increase should serve for two years subsistence.

JFB: Exo 23:1 - put not thine hand

Join not hands.

JFB: Exo 23:2 - decline

Depart, deviate from the straight path of rectitude.

JFB: Exo 23:3 - countenance

Adorn, embellish--thou shalt not varnish the cause even of a poor man to give it a better coloring than it merits.

JFB: Exo 23:10 - six years thou shalt sow thy land

Intermitting the cultivation of the land every seventh year. But it appears that even then there was a spontaneous produce which the poor were permitted freely to gather for their use, and the beasts driven out fed on the remainder, the owners of fields not being allowed to reap or collect the fruits of the vineyard or oliveyard during the course of this sabbatical year. This was a regulation subservient to many excellent purposes; for, besides inculcating the general lesson of dependence on Providence, and of confidence in His faithfulness to His promise respecting the triple increase on the sixth year (Lev 25:20-21), it gave the Israelites a practical proof that they held their properties of the Lord as His tenants, and must conform to His rules on pain of forfeiting the lease of them.

JFB: Exo 23:12 - Six days thou shalt do thy work, and on the seventh day thou shalt rest

This law is repeated [Exo 20:9] lest any might suppose there was a relaxation of its observance during the sabbatical year.

Clarke: Exo 23:1 - Thou shalt not raise a false report

Thou shalt not raise a false report - Acting contrary to this precept is a sin against the ninth commandment. And the inventor and receiver of false and slanderous reports, are almost equally criminal. The word seems to refer to either, and our translators have very properly retained both senses, putting raise in the text, and receive in the margin. The original לא תשא lo tissa has been translated, thou shalt not publish. Were there no publishers of slander and calumny, there would be no receivers; and were there none to receive them, there would be none to raise them; and were there no raisers, receivers, nor propagators of calumny, lies, etc., society would be in peace.

Clarke: Exo 23:2 - Thou shalt not follow a multitude to do evil

Thou shalt not follow a multitude to do evil - Be singular. Singularity, if in the right, can never be criminal. So completely disgraceful is the way of sin, that if there were not a multitude walking in that way, who help to keep each other in countenance, every solitary sinner would be obliged to hide his head. But רבים rabbim , which we translate multitude, sometimes signifies the great, chiefs, or mighty ones; and is so understood by some eminent critics in this place: "Thou shalt not follow the example of the great or rich, who may so far disgrace their own character as to live without God in the world, and trample under foot his laws."It is supposed that these directions refer principally to matters which come under the eye of the civil magistrate; as if he had said, "Do not join with great men in condemning an innocent or righteous person, against whom they have conceived a prejudice on the account of his religion,"etc.

Clarke: Exo 23:3 - Neither shalt thou countenance a poor man in his cause

Neither shalt thou countenance a poor man in his cause - The word דל dal , which we translate poor man, is probably put here in opposition to רבים rabbim , the great, or noble men, in the preceding verse: if so, the meaning is, Thou shalt neither be influenced by the great to make an unrighteous decision, nor by the poverty or distress of the poor to give thy voice against the dictates of justice and truth. Hence the ancient maxim, Fiat Justitia, Ruat Coelum . "Let justice be done, though the heavens should be dissolved."

Clarke: Exo 23:4 - If thou meet thine enemy’ s ox - going astray

If thou meet thine enemy’ s ox - going astray - From the humane and heavenly maxim in this and the following verse, our blessed Lord has formed the following precept: "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you;"Mat 5:44. A precept so plain, wise, benevolent, and useful, can receive no other comment than that which its influence on the heart of a kind and merciful man produces in his life.

Clarke: Exo 23:6 - Thou shalt not wrest the judgment of thy poor

Thou shalt not wrest the judgment of thy poor - Thou shalt neither countenance him in his crimes, nor condemn him in his righteousness. See Exo 23:5, Exo 23:7.

Clarke: Exo 23:8 - Thou shalt take no gift

Thou shalt take no gift - A strong ordinance against selling justice, which has been the disgrace and ruin of every state where it has been practiced. In the excellent charter of British liberties called Magna Charta, there is one article expressly on this head: Nulli vendemus, nulli negabimus aut differemus, rectum aut justitiam - Art. xxxiii. "To none will we sell, to none will we deny or defer, right or justice."This was the more necessary in those early and corrupt times, as he who had most money, and gave the largest presents (called then oblata) to the king or queen, was sure to gain his cause in the king’ s court; whether he had right and justice on his side or not.

Clarke: Exo 23:9 - Ye know the heart of a stranger

Ye know the heart of a stranger - Having been strangers yourselves, under severe, long continued, and cruel oppression, ye know the fears, cares, anxieties, and dismal forebodings which the heart of a stranger feels. What a forcible appeal to humanity and compassion!

Clarke: Exo 23:11 - The seventh year thou shalt let it rest

The seventh year thou shalt let it rest - As, every seventh day was a Sabbath day, so every seventh year was to be a Sabbath year. The reasons for this ordinance Calmet gives thus: -

"1.    To maintain as far as possible an equality of condition among the people, in setting the slaves at liberty, and in permitting all, as children of one family, to have the free and indiscriminate use of whatever the earth produced

"2.    To inspire the people with sentiments of humanity, by making it their duty to give rest, and proper and sufficient nourishment, to the poor, the slave, and the stranger, and even to the cattle

"3.    To accustom the people to submit to and depend on the Divine providence, and expect their support from that in the seventh year, by an extraordinary provision on the sixth

"4.    To detach their affections from earthly and perishable things, and to make them disinterested and heavenly-minded

"5.    To show them God’ s dominion over the country, and that He, not they, was lord of the soil and that they held it merely from his bounty."See this ordinance at length, Leviticus 25 (note)

That God intended to teach them the doctrine of providence by this ordinance, there can be no doubt; and this is marked very distinctly, Lev 25:20, Lev 25:21 : "And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years."That is, There shall be, not three crops in one year, but one crop equal in its abundance to three, because it must supply the wants of three years

1.    For the sixth year, supplying fruit for its own consumption

2.    For the seventh year, in which they were neither to sow nor reap; an

3.    For the eighth year, for though they ploughed, sowed, etc., that year, yet a whole course of its seasons was requisite to bring all these fruits to perfection, so that they could not have the fruits of the eighth year till the ninth, (see Lev 25:22), till which time God promised that they should eat of the old store

What an astonishing proof did this give of the being, power, providence, mercy, and goodness of God! Could there be an infidel in such a land, or a sinner against God and his own soul, with such proofs before his eyes of God and his attributes as one sabbatical year afforded

It is very remarkable that the observance of this ordinance is nowhere expressly mentioned in the sacred writings; though some suppose, but without sufficient reason, that there is a reference to it in Jer 34:8, Jer 34:9. Perhaps the major part of the people could not trust God, and therefore continued to sow and reap on the seventh year, as on the preceding. This greatly displeased the Lord, and therefore he sent them into captivity; so that the land enjoyed those Sabbaths, through lack of inhabitants, of which their ungodliness had deprived it. See Lev 18:24, Lev 18:25, Lev 18:28; Lev 26:34, Lev 26:35, Lev 26:43; 2Ch 36:20, 2Ch 36:21. Commentators have been much puzzled to ascertain the time in which the sabbatical year began; because, if it began in Abib or March, they must have lost two harvests; for they could neither reap nor plant that year, and of course they could have no crop the year following; but if it began with what was called the civil year, or in Tisri or Marcheshvan, which answers to the beginning of our autumn, they would then have had that year’ s produce reaped and gathered in.

Clarke: Exo 23:12 - Six days thou shalt do thy work

Six days thou shalt do thy work - Though they were thus bound to keep the sabbatical year, yet they must not neglect the seventh day’ s rest or weekly Sabbath; for that was of perpetual obligation, and was paramount to all others. That the sanctification of the Sabbath was of great consequence in the sight of God, we may learn from the various repetitions of this law; and we may observe that it has still for its object, not only the benefit of the soul, but the health and comfort of the body also. Doth God care for oxen? Yes; and he mentions them with tenderness, that thine ox and thine ass may rest. How criminal to employ the laboring cattle on the Sabbath, as well as upon the other days of the week! More cattle are destroyed in England than in any other part of the world, in proportion, by excessive and continued labor. The noble horse in general has no Sabbath! Does God look on this with an indifferent eye? Surely he does not. "England,"said a foreigner, "is the paradise of women, the purgatory of servants, and the hell of horses

Clarke: Exo 23:12 - The son of thy handmaid, and the stranger - be refreshed

The son of thy handmaid, and the stranger - be refreshed - ינפש yinnaphesh may be respirited or new-souled; have a complete renewal both of bodily and spiritual strength. The expression used by Moses here is very like that used by St. Paul, Act 3:19 : "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing ( καιροι αναψυξεως, the times of re-souling) shall come from the presence of the Lord;"alluding, probably, to those times of refreshing and rest for body and soul originally instituted under the law.

Calvin: Exo 23:1 - Thou shalt not receive

1.Thou shalt not receive (margin) a false report. It might also be translated, Thou shalt not raise, or stir up: and, if this be preferred, God forbids us to invent calumnies; but, if we read, Thou shalt not receive, He will go further, i e. , that none should cherish, or confirm the lie of another by his support of it. For it has been stated that sin may thus be committed in two ways: either when the wicked invent false accusations, or when other over-credulous persons eagerly associate themselves with them; and thus either sense would be very applicable, that the original authors are condemned, who raise a false report, or those who help on their wickedness, and give it, as it were, their endorsement. But, since it immediately follows, “put not thine hand with” them, I willingly embrace the version, “Thou shalt not receive,” in order that the two clauses may combine the better. Indeed Moses uses this word with great propriety, for a lie would soon come to nothing from its own emptiness, and fall to the ground, if it were not taken up and supported by the unrighteous consent of others. God, therefore, recalls His people from this wicked conspiracy, ¹⁶⁷ lest by their assistance they should spread abroad false accusations; and calls those false witnesses who traduce their neighbors by lending their hand to the ungodly: because there is but little difference between raising a calumny and keeping it up.

If it be thought preferable to restrict the second verse to judges, it would be a Supplement to the Sixth Commandment as well as the Eighth, viz., that none should willingly give way to the unjust opinions of others, which might affect either the means or the life of an innocent person. But, inasmuch as the error of those who are too credulous is reproved by it, whence it arises that falsehood prevails, and calumniators throw what is clear into obscurity, it finds a fit place here. ¹⁶⁸

Calvin: Exo 23:4 - If thou meet thine enemy’s ox

Exo 23:4.If thou meet thine enemy’s ox. From these two passages it is very clear that he who abstains from evil doing, is not therefore guiltless before God, unless he also studies to do good. For our brethren’s advantage ought to be so far our care, that we should be disposed mutually to aid each other as far as our means and opportunities permit. This instruction is greatly needed; because, whilst everybody is more attentive to his own advantage than he ought to be, he is willing to hold back from the assistance of others. But God brings him in guilty of theft who has injured his neighbors by his negligence; and justly, because it depended only upon him that the thing should be safe, which he knowingly and willfully suffered to perish. This duty, too, is extended even to enemies; wherefore our inhumanity is the more inexcusable, if we have not helped our friends. The sum therefore is, that believers should be kind, ¹²⁷ that they may imitate their heavenly Father; and should not only bestow their labor upon the good, who are worthy of it, but should treat the unworthy also with kindness: and since many might invent means of subterfuge, God anticipates them, and commands that the beast of a person unknown should be kept until reclaimed by its owner; and lays down the same rule as to all things that may be lost.

Calvin: Exo 23:6 - NO PHRASE

By this law also, God exhorts His people to exercise the duties of humanity towards brute animals, in order that they may be the more disposed to assist their brethren; for we must bear in memory what Paul teaches, where God commands oxen to be kindly treated, viz., that He does not care so much for them in this, as for mankind. ( 1Co 9:9.) God prescribes elsewhere, that if any should see the ox or ass of his brother, or even of his enemy, going astray, he should catch it, and restore it to its master, ( Deu 22:1, and Exo 23:4;) but here He had another intention, i.e., that believers should testify their forgiveness of their enemies, by being merciful to their animals. If it had been simply said, that our enemies were to be helped, and that we must contend with them by acts of kindness, to overcome their ill-will, all cruelty would have been sufficiently condemned; but when God commands us not only to succor our enemies, to point out their way to those who are straying, and to lift up those who are fallen, but would also have us exercise these kindnesses to their very beasts, He more emphatically and strongly expresses how very far removed from hatred and the desire of vengeance He desires His children to be. Wherefore we see that what Christ afterwards taught His disciples is taught also in the Law, that we should love our enemies. ( Mat 5:44.) Nor is it merely the desire of vengeance which is here restrained, but something more is required, viz., that believers should conquer the ill-will of their enemies by kindnesses: since to bring back a straying ox or ass is a proof of sincere affection. But, in these two passages, what relates to the Sixth Commandment is represented in a more striking manner, viz., that assistance should be rendered to an ox or an ass, weighed down by its burden. Interpreters ⁵⁰ are not agreed as to the meaning of the words, and Jerome has departed most widely from them. But others, who desire to translate them more accurately, read them interrogatively, — If thou shall see an animal fall under its burden, etc., wilt thou hesitate to help? The other sense seems more appropriate, — If thou shall; have seen and have hesitated to help, still do thou help: for in this way God anticipates a person, if, perchance, impelled at first by hatred, he should dislike to help his enemy: and then commands him to correct his guilty thought. The meaning, therefore, will be, — if the sight of thine enemy should delay thee from aiding his beast, lay aside thine ill-will, and unite thyself with him, that you may together be humane and merciful to the wretched animal. Thus an opportunity was given to enemies for their mutual reconciliation. There is another difficulty in the word גזב , ⁵¹ gnazab, which, although it means to leave, still, in my judgment, is used for to assist, or to give help: although it is not translated amiss, to let fro, or to loose: or, if it be preferred, to strengthen; in which sense it is sometimes found.

Calvin: Exo 23:6 - Thou shalt not wrest the judgment of thy poor

6.Thou shalt not wrest the judgment of thy poor. Since laws are enacted to repress the vices which are of frequent occurrence, no wonder that God should put forward the case of the poor, to whom it often happens that they fail though their causes are good, both because they are without interest and are exposed to injury through the contempt in which they are held, and also because they cannot contend with the rich in incurring expense. Justly, then, is provision made for their inferiority, lest the iniquity of judges should rob them of the little they possess. But the other point here referred to might appear superfluous, viz., that judges should not favor the poor, which very rarely takes place. It would also be incongruous that what God elsewhere prescribes and praises should here be reprehended. I reply, that rectitude is so greatly pleasing to God, that the judge would in no wise be excusable, under whatever pretext he might decline from it ever so little, and that this is the intention of this precept. For, although the poor is for the most part tyrannically oppressed, still ambition will sometimes impel a judge to misplaced compassion, so that he is liberal at another’s expense. And this temptation is all the more dangerous, because injustice is done under the cloak of virtue. For, if a judge only directs his attention to the poverty of the litigant, a foolish fear will at the same time insinuate itself lest his sentence should ruin the man whom he would wish to save; thus he will award to the one what belongs to the other. Sometimes the temerity, audacity, and obstinacy of the poor in commencing and prosecuting suits is greater than that of the rich; and when they despair of their cause, they are sure to have recourse to tears and lamentations, by which they deceive incautious judges, who, forgetful of the cause itself, only consider how their misery and want is to be relieved. Besides, too, whilst they think little of the rich man’s loss, because he can easily bear it, they make no scruple of declining from equity in favor of the poor. But hence it better appears how greatly God is offended by the oppression of the poor, when He will not have even them befriended to the injury of the rich.

Calvin: Exo 23:7 - Keep thee far from a false matter

7.Keep thee far from a false matter. Since he seems to speak of perjury, which brings about the death of the innocent, some might perhaps prefer that this passage should be annexed to the Sixth Commandment; but this is easily solved; for Moses is expressly condemning false-witness, and at the same time instances one case of it, whereby it may appear how detestable a crime it is, viz., the slaying of a brother by calumny, because the false witness rather kills him with his tongue than the executioner with his sword. Although, therefore, it is a gross act of inhumanity to lie in general against one’s brother, yet is its atrocity increased if he be put to death by perjury; because murder is thus combined with perfidy. A threat follows, whereby God summons false-witnesses before His tribunal, where they who have brought the good into peril by their falsehoods shall not escape with impunity.

Calvin: Exo 23:8 - === And thou shalt take no gift===

Exo 23:8=== And thou shalt take no gift===. This kind of theft is the worst of all, when judges are corrupted either by bribes, or by affection, and thus ruin the fortunes which they ought to protect: for, since their tribunal is as it were sacred asylum, to which those who are unjustly oppressed may fly, nothing can be more unseemly than that they should there fall amongst robbers. ¹²⁹ Judges are appointed to repress all wrongs and offenses; if therefore they show favor to the wicked, they are harborers of thieves; than which there is no more deadly pest. And besides, since their authority excludes every other remedy, they are themselves like rob-hers with arms in their hands. The greater, therefore, their power of injury is, and the greater the damage committed by their unjust sentences, the more diligently are they to be warned to beware of iniquity; and thus it was necessary to keep them in the path of duty by special instructions, lest they should conceal and encourage thievery by their patronage. Now, as avarice is the root of all evils, when it thus lays hold of the minds of judges, no integrity can continue to exist. But, since all utterly condemn this vice, even though they may be entirely under its influence, God speaks of it the more plainly and popularly, enjoining that judges should withhold their hands from every gift: for there is no more fatal poison for the extinction of all uprightness, than when a judge suffers himself to be cajoled by gifts. Let those who accept gifts allege as much as they please that they still maintain their integrity, the fact itself clearly shows that they are venal, and seek their own pecuniary advantage when they are thus attracted by gain. Formerly it was enough to render judges infamous that they were called nummarii, (moneyers.) ¹³⁰ But it is superfluous to treat any further of this matter, since God cuts off all handles for subterfuge in a single sentence: “for gifts (He says) blind the eyes of him that seeth, and pervert the judgment of the righteous.” If, then, we acquiesce in His decision, there is no light of intelligence so bright but that gifts extinguish it, nor any probity so great but that they undermine it; in fact, gifts infect a sound mind before they soil the hand; I mean those which a person receives in reference to the judgment of a cause; for there is no question here as to those gifts of mutual kindness which men reciprocate with each other. Thus, in the passage from Deu 16:0, before God speaks of gifts, He forbids that justice should be wrested., or men’s persons respected: whence we gather, that only those snares are condemned which are set to curry favor. It must be observed on the passage from Leviticus, that to judge in righteousness is contrasted with respecting the person: and consequently, as soon as the judge turns away his eyes ever so little from the cause itself, he forgets equity. Moreover, to wrest judgment is equivalent to doing iniquity in judgment; but since injustice is not always openly manifested, but rather disguised by various artifices, after God in Leviticus has condemned corrupt and unjust judgments, He uses this word to wrest ( inclinandi), in Deuteronomy, in order to dissipate all vain pretexts.

Calvin: Exo 23:10 - And six years shalt thou sow

10.And six years shalt thou sow Another Sabbatical institution ( Sabbathismus) follows, viz., that of years, in reference to the cultivation of the land; for as men and cattle rested on every seventh day, so God prescribed that the earth should rest on the seventh year. According to the fertility or barrenness of the soil, fields are fallowed every third or fourth year, lest they should become altogether unproductive through exhaustion. Indeed a soil can hardly be found of such fecundity as to be fitted for continual productiveness. Some relaxation is therefore given, until the land recovers its vigor; but this only pertains to wheat, barley, pease, beans, and other pulse, and seeds. As to meadows and vineyards the state of things is different, since, when meadows are mown every year, the fertility of the soil is not weakened; whilst vines degenerate unless they are cultivated. It was a sign of extraordinary and exceeding fertility that the land of Canaan could bear six years’ sowing following, without being worn out. God honored it with this privilege in favor of His people; nor did He indeed ordain the rest from necessity, since on the sixth year He doubled the power of His blessing; but in order that the sanctity of the Sabbath might be everywhere conspicuous, and that thus the children of Israel, as they looked upon the land, might be the more encouraged to its observance. The nature of the rest was that they should not sow anything, nor prune their vineyards in the sacred year; and if anything should spring up from the scattered seeds of last harvest, it was the common property of the inhabitants of the land and strangers, although He peculiarly bestowed whatever grew of itself, whether corn or grapes, upon the poor, as a kind of gratuitous present for the relief of their wants. And this kindness and liberality was a kind of incidental adjunct to the performance of the religious duty. It was not indeed mainly or chiefly God’s purpose to give relief to the poor, but, as we said before, there was nothing strange in it that the offices of charity should be consequent upon God’s service.

If ungodly men should foolishly object that there is no connection between the senseless soil and a spiritual mystery, we have already answered, that although the Sabbath was deposited with believers only as a pledge of an inestimable blessing, still tokens of it appeared both in the flocks and herds, as well as in dead creatures, in order to renew the recollection of it, lest the people should grow cold, and their devotion should become languid. But if they mockingly persist that the Jews were finely dealt with, ³⁴¹ when in their highest privilege they had asses and oxen, as well as the fields themselves, for companions; I answer, why do they not apply the same scoff to a commoner matter? For since the doctrine of salvation is committed to paper or parchment before it comes to us, why do they not laugh with all their might at the obedience of our faith? since in our silly credulity we embrace the promises transmitted to us by a stinking skin or some other filthy material? God would have the observation of the Sabbath engraved on all creatures, that wherever the Jews turned their eyes they might be kept up to it. Why, then, should not the earth be a conspicuous and impressive sign ( character) for the rude inculcation of this doctrine? When it is said, “What they leave the beasts of the field shall eat,” the injunction does not extend to wild and noxious animals which they might drive away from their property; but God merely commands that whatever the earth produced should be exposed promiscuously for the food both of man and beast. And this affords an indirect answer to a question that might occur for God shews that the grass would not be lost, although there should be no hay-making; for the grass would be instead of hay for the beasts, so that they might feed abundantly in the fields and meadows.

Another question, however, arises from the passage in Leviticus, where God permits the owners of the land and their families to gather for food whatever shall then grow of itself. But there was nothing to prevent them, like the strangers, and anybody else, from eating of the fruits which were common to all, provided they did not defraud the poor by their covetousness. ³⁴² The same thing is soon afterwards added in the description of the Jubilee; for although that year, which completed seven times seven years, was more holy than the rest, still God allows all to eat in it the fruits grown of themselves. He speaks more restrictedly in Exodus, in order to inculcate greater liberality upon them; but in Leviticus He shews that there is no danger of any of the produce of the land being lost, because permission is given both for themselves and their servants and cattle, besides the hireling and the stranger, to partake of it. Where He says, “that which groweth of its own accord of thy harvest,” I understand it of the land which they usually reaped; as also a little further on He calls their peculiar right of ownership in their vines “their separation.” ³⁴³ Although, therefore, the possessor might boast that the property was his own, and consequently that the harvest should be left entirely to himself, God reminds them that its fruits were nevertheless common to all during the Sabbatical year. The word “harvest,” therefore, is applied to the land which was sown, and “separation” to the private vineyard, or its fruit. The old interpreter has translated them “the grapes of first-fruits.” If it is preferred to adopt this sense, Moses would expressly declare that no oblation of them conferred on the owners of the property a right to claim as their own what grew in their vineyard (during the year;) ³⁴⁴ else it would have been a good excuse to offer to God the first-fruits of the vintage, and under this pretext for the Jews to contend that they had consecrated the whole produce in the first-fruits. But God anticipates this gloss, by shewing that what was said respecting the ordinary cultivation was improperly turned aside to the extraordinary year of rest. But since the word נאזיר , nazir, means “separation,” I do not see why we should change what accords very well. Still commentators differ as to the meaning of this word; some understand it “relinquishing,” because every owner resigned his private property, so that the vintage might be common. Others explain it as expressing that they had abstained from its cultivation for that year. My own opinion, however, as I have said, is simply that the peculiar right of the possessor is called his “separation;” so that it was not lawful for others to touch the vintage except in the Sabbatical year. Thus separation is opposed to common fields free to the public.

Calvin: Exo 23:12 - Six days thou shalt do thy work

12.Six days thou shalt do thy work In this passage the incidental use of the Sabbath is again referred to, although it is no inherent part of its original institution, viz., that by its means the family also and the cattle shall be benefited. There is no impropriety in reckoning this amongst the other blessings which enhance the value of the Sabbath, although it is a portion of the Second Table. And we know that this rude people required to be attracted by every possible means to present cheerfully to God the worship due to Him. The sum therefore is, that they were thus to testify not only their piety towards God, but also their kindness towards their servants. I have already shewn that their authority as masters was to be exercised in moderation by them, if they were mindful of their former condition:, since they also had been servants in Egypt. If any one should suppose that the argument does not hold good, because; they were oppressed by cruel and dreadful tyranny, the reply is easy, that so much the better could they determine from their own feelings how detestable and intolerable a thing cruelty is.

Defender: Exo 23:3 - a poor man

Although believers are frequently exhorted to help the poor (1Jo 3:17), they are not to be favored judicially in a dispute merely because they are poor; justice is to be applied without any regard to the wealth or the poverty of the disputants."

Defender: Exo 23:12 - may rest

Not only was the sabbath rest "made for man" (Mar 2:27), but even for the animals."

TSK: Exo 23:1 - shalt not // raise // an unrighteous witness

shalt not : Exo 23:7, Exo 20:16; Lev 19:16; 2Sa 16:3, 2Sa 19:27; Psa 15:3, Psa 101:5, Psa 120:3; Pro 10:18, Pro 17:4, Pro 25:23; Jer 20:10; Mat 28:14, Mat 28:15; Rom 3:8

raise : or, receive

an unrighteous witness : Deu 5:20, Deu 19:16-21; 1Ki 21:10-13; Psa 27:12, Psa 35:11; Pro 6:19, Pro 12:17; Pro 19:5, Pro 19:9, Pro 19:28, Pro 21:28, Pro 24:28, Pro 25:18; Mat 19:18, Mat 26:59-61; Luk 3:14, Luk 19:8; Act 6:11-13; Eph 4:25; 2Ti 3:3; 1Pe 3:16; Rev 12:10

TSK: Exo 23:2 - follow // speak // to decline

follow : Exo 32:1-5; Gen 6:12, Gen 7:1, Gen 19:4, Gen 19:7-9; Num 14:1-10; Jos 24:15; 1Sa 15:9; 1Ki 19:10; Job 31:34; Pro 1:10, Pro 1:11, Pro 1:15, Pro 4:14; Mat 27:24-26; Mar 15:15; Luk 23:23, Luk 23:24, Luk 23:51; Joh 7:50, Joh 7:51; Act 24:27, Act 25:9; Rom 1:32; Gal 2:11-13

speak : or, answer

to decline : Exo 23:6, Exo 23:7; Lev 19:15; Deu 1:17; Psa 72:2; Jer 37:15, Jer 37:21, Jer 38:5, Jer 38:6, Jer 38:9; Eze 9:9; Hag 1:4

TSK: Exo 23:3

Psa 82:2, Psa 82:3; Jam 3:17

TSK: Exo 23:4

Deu 22:1-4; Job 31:29, Job 31:30; Pro 24:17, Pro 24:18, Pro 25:21; Mat 5:44; Luk 6:27, Luk 6:28; Rom 12:17-21; 1Th 5:15

TSK: Exo 23:5 - If thou see // and wouldest forbear to help him

If thou see : Deu 22:4

and wouldest forbear to help him : or, Wilt thou cease to help him? or, wouldest cease to leave thy business for him; thou shalt surely leave it to join with him.

TSK: Exo 23:6

Exo 23:2, Exo 23:3; Deu 16:19, Deu 27:19; 2Ch 19:7; Job 31:13, Job 31:21, Job 31:22; Psa 82:3, Psa 82:4; Ecc 5:8; Isa 10:1, Isa 10:2; Jer 5:28, Jer 6:28, Jer 7:6; Amo 5:11, Amo 5:12; Mic 3:1-4; Zep 3:1-4; Mal 3:5; Jam 2:5, Jam 2:6

TSK: Exo 23:7 - far from // the innocent // for I will not

far from : Exo 23:1; Lev 19:11; Deu 19:16-21; Job 22:23; Pro 4:14, Pro 4:15; Isa 33:15; Luk 3:14; Eph 4:25; 1Th 5:22

the innocent : Deu 27:25

for I will not : Exo 34:7; Pro 17:15; Nah 1:3; Rom 1:18, Rom 2:5, Rom 2:6

TSK: Exo 23:8 - thou shalt take // the wise

thou shalt take : Deu 16:19; 1Sa 8:3, 1Sa 12:3; Psa 26:10; Pro 15:27, Pro 17:8, Pro 17:23, Pro 19:4; Ecc 7:7; Isa 1:13, Isa 5:23; Eze 22:12; Hos 4:18; Amo 5:12; Mic 7:3

the wise : Heb. the seeing

TSK: Exo 23:9 - thou shalt not // ye know // heart

thou shalt not : Exo 21:21; Deu 10:19, Deu 24:14-18, Deu 27:19; Psa 94:6; Eze 22:7

ye know : Mat 18:33; Heb 2:17, Heb 2:18

heart : Heb. soul

TSK: Exo 23:10 - six years

six years : Lev 25:3, Lev 25:4; Neh 10:31

TSK: Exo 23:11 - the seventh // oliveyard

the seventh : Lev 25:2-7, Lev 25:11, Lev 25:12, Lev 25:20, Lev 25:22, Lev 26:34, Lev 26:35

oliveyard : or, olive-trees

TSK: Exo 23:12 - Six days // and the son

Six days : Exo 20:8-11, Exo 31:15, Exo 31:16; Luk 13:14

and the son : Deu 5:13-15; Isa 58:3

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Exo 23:1 - Thou shalt not raise

Thou shalt not raise Heb. not take up , to wit, into thy mouth, as Exo 20:7 , either by the first raising, or further spreading of it; or not bear , or endure , as that word oft signifies; not hear it patiently, delightfully, readily, approvingly, as persons are very apt to do; but rather shalt discourage and reprove the spreader of it, according to Pro 25:23 . Possibly the Holy Ghost might choose a word of such general signification to show that all these things were forbidden. Put not thine hand i.e. not conspire or agree with them, which is signified by joining hands, Pro 11:21 , not give them a helping hand in it, not encourage them to it by gifts or promises, not assist them by counsel or interest. Others, not swear with them; but swearing is not noted by putting the hand , but by lifting it up .

Poole: Exo 23:2 - Thou shalt not follow a multitude // To do evil // Neither shalt thou speak // To wrest judgment // thyself

Thou shalt not follow a multitude either their counsel or example. But the Hebrew rabbin both here and in the following clause is by some rendered great men , men in power and authority, whom we are commanded not to follow . And as the word is thus used Job 32:9 Jer 41:1 , so this sense may seem most probable,

1. Because in the last clause he speaks of causes or controversies , as the Hebrew rib signifies; and matters of judgment , which were not determined by the multitude, but by great men.

2. Because these are opposed to the poor in the next verse.

3. Because the examples of such men are most prevalent.

To do evil either in general or particular, to work mischief, to oppress or crush another.

Neither shalt thou speak Heb. answer , when thou art summoned as a witness in any cause.

To wrest judgment or to turn aside right , or to pervert

thyself the verb being taken reciprocally, as hiphil is oft put for hithpahel ; or, which is all one, to do perverserly , i.e. unrighteously.

Poole: Exo 23:3

Heb. honour , i.e. respect, or prefer his cause when the richer man’ s cause is more just: the meaning of this and the former verse is, there shall be no respect of persons, whether rich or poor, but an impartial consideration of the cause. See Lev 19:15 Psa 72:1,2 .

Poole: Exo 23:4

So far shalt thou be from revenging his injuries, that thou shalt render good to him for them, whereby if thou dost not reconcile him, thou wilt procure peace to thyself, and honour to religion.

Poole: Exo 23:5

This translation depends upon this supposition, that the Hebrew verb azab , which is thrice used in this verse, signifies not only to leave, but also to help , or erect , or lift up , or strengthen , or restore ; which signification of the verb may be proved,

1. From that use of it, Neh 3:8 4:2 .

2. From the parallel place, Deu 22:4 , where instead of this verb azab is hakim , which is properly to erect or lift up . But if the verb did signify only to leave , it may be thus rendered according to the Hebrew words, then , or therefore , or surely (for all these ways the Hebrew particle vau is used) thou shalt forbear to leave it, to wit, the ass groaning under his burden, or the lifting up of the ass and burden, to him alone; but if thou wilt be leaving, I will appoint thee a better object for it, thou shalt surely leave or lay aside what thou hast against him, i.e. whatsoever controversy thou hast with him, that shall not hinder thee from succouring him or his in any distress.

The Hebrew preposition in , doth oft signify against , as Gen 26:20 Psa 85:4 94:16 Hos 9:8 . And it is a concise or short way of speaking, which is very common in the Hebrew language, against him, for what thou hast against him. Or thus, and wouldest forbear to leave , to wit, thy business which thou art going about, for him , i.e. for the sake of him who is thy enemy, as the Hebrew preposition tamed is oft used, as Exo 14:25 Num 25:13 Jos 10:14 , &c.; thou shalt repress those malicious desires, and thou shalt surely leave it to be, or to tarry, or to help with him to lift up the ass. So there is only an ellipsis of the verb, which is most common in the Hebrew tongue.

Poole: Exo 23:6

i.e. Of the poor which is among thee, not of the poor Jews only, as some peradventure may conceive; for common right must be done even to the Gentiles. Compare Deu 27:19 .

Poole: Exo 23:7 - Keep thee far // A false matter // Slay thou not // I will not justify the wicked

Keep thee far i.e. abstain from all occasions, degrees, or appearances of it. Compare Job 22:23 Pro 4:14,15 .

A false matter i.e. an unrighteous judgment; for he is speaking to the judges, as appears both by the foregoing and following verses.

Slay thou not condemn not to death, nor to any other unjust penalty, for the same reason.

I will not justify the wicked and therefore not condemn the innocent; one contrary being here understood from the other, as is frequent in the book of the Proverbs; and what I do not, thou who actest in my name and stead shouldst not do. Or rather thus, Know, O judge, (for to such he speaks,) if thou dost pronounce such a wicked sentence, I will not justify thee , or hold thee guiltless , i.e. I will severely punish thee, as Exo 20:7 .

Poole: Exo 23:8 - Thou shalt take no gift // The wise // The words of the righteous // the matters or causes of the righteous

Thou shalt take no gift namely, from such whose causes are depending before thee; because if thou dost not sell justice for it, yet thou wilt both seem to do so, and be tempted to do so. Compare Deu 16:19 1Sa 8:3 Pro 17:8,23 19:6 .

The wise or, the open-eyed , and quick-sighted, who in this case cannot see, partly because they will not see, and partly because interest and affection do exceedingly corrupt the judgment, and render it very partial.

The words of the righteous i.e. the judgment of the righteous judges, i.e. of them who before were such, and are inclined to be so, and probably would be so, were they not tempted with bribes; or of them who by their place should be righteous. So they are called righteous, to admonish them of their duty to be so, and to aggravate their sin when they are unrighteous, and consequently to aggravate the mischief of gifts, which make those unrighteous whose office obligeth them to be righteous. Or thus,

the matters or causes of the righteous which may be understood not of the judges, but of the parties pleading, whose righteous cause is by this means perverted by the judge, and a wrong sentence given.

Poole: Exo 23:9

Ver. 9: The heart of a stranger i.e. the disposition, dejection, and distress of his heart, which makes him an object of pity, not of malice or mischief.

Poole: Exo 23:11 - Thou shalt let it rest, and lie still // That the poor of thy people may eat // Quest // Answ // In like manner thou shalt deal

Thou shalt let it rest, and lie still i.e. from manuring, ploughing, tilling, and sowing, and reaping also, by comparing Lev 25:3-5 . And this God ordained not only for the reason here mentioned, the more comfortable provision of the poor, and for the cattle, but for other weighty reasons; as,

1. That the heart and strength of the land might not be eaten out by continual tillage.

2. That he might both try and exercise, and also secure the obedience of the Israelites.

3. That he might keep them in dependence upon himself, and give to them and all their neighbours a manifest proof of his singular and gracious providence over his people.

4. That by this kind of quit-rent they might be admonished that God alone was the Lord and Proprietary of the land, and they were only tenants at his will.

5. That being freed from their great labours about the land, they might have the more leisure to meditate upon God’ s works, and to attend upon the law, which was to be solemnly read at this time, Deu 31:10 , &c.

That the poor of thy people may eat

Quest. What had the poor to eat?

Answ Not only the fruits of the vines, and olives, and other fruit trees, but also all that grew of its own accord, Lev 25:5 , from those seeds which in the last reaping-time were scattered here and there, which were much more numerous now than in other years, because God gave a special blessing to the sixth year, whereby it did bring forth the fruit of three years, Lev 25:21 , and in years of so great plenty men are generally more negligent in their reaping, and therefore the relics are more.

In like manner thou shalt deal i.e. thou shalt not prune nor dress them, nor gather and appropriate to thy own use what they shall produce, but shalt leave them to the poor.

Poole: Exo 23:12

This command is here repeated, lest any should think the weekly rest might cease when the whole year was consecrated to rest. There were three sorts of sabbaths to the Jews:

1. Of days.

2. Of years, to wit; the seventh year.

3. Of weeks of years, to wit, the jubilee; and all these are types of the eternal rest in heaven.

Haydock: Exo 23:1 - Lie

Lie, by countenancing calumny. Judges must never do any thing which they know to be unjust, whatever the witnesses may assert. The person who speaks against his neighbour, would injure him, if he had an opportunity. (Quintel.) ---

Hebrew, "Thou shalt not raise a false report." (Haydock)

Haydock: Exo 23:3 - Favour

Favour. Mercy would then be contrary to justice. (Psalm lxxi. 2; St. Augustine q. 88.)

Haydock: Exo 23:8 - Bribes

Bribes, which naturally induce the receiver to shew favour, and therefore cannot be too carefully avoided. The Athenians put to death those who bribed the judges, and required the latter to restore ten-fold. (Calmet)

Haydock: Exo 23:9 - The hearts

The hearts. You have experienced what sorrow and misery they feel. (Menochius)

Haydock: Exo 23:11 - Year

Year. Thus God was pleased to teach them to place entire confidence in him, and to compassionate the distress of the poor. Most people suppose, that the sabbatic year commenced in autumn; as otherwise the land would have remained without any harvest two years. This law began to be observed the 7th year after Josue crossed the Jordan. Jerusalem was thrice besieged during the sabbatic years. (Jeremias xxxiv. 8; 1 Machabees vi. 51.) See Josephus, Antiquities xii. 14. and xiv. 28. God blessed the 6th year, so that it produced as much as three, Leviticus xxv. 21. (Calmet) ---

On the feast of tabernacles, (in September) at the beginning of the 7th year, Deuteronomy was to be read aloud to all the people, the Hebrew slaves might obtain their liberty, and if a person could not restore what he had borrowed, it was to be remitted for ever, Deuteronomy xv. and xxxi. 10. (Tirinus)

Gill: Exo 23:1 - Thou shalt not raise a false report // put not thine hand with the wicked to be an unrighteous witness

Thou shalt not raise a false report,.... Of a neighbour, or of any man whatever, either secretly by private slanders, whispers, backbiting and tale bearing, by innuendos, detracting from his good name and credit, suggesting things false and wicked concerning him; or publicly in a court of judicature, bringing a false accusation, laying a false charge, and bearing a false testimony against him: or "thou shall not receive a false report" ^p; if there were not so many, that say, Report, and we will report it, that are ready to receive every ill thing of their neighbours, there would not be so many that would raise such ill things of them; everything of this kind should be discountenanced, and especially by judges in courts of judicature, who are chiefly spoken to and of in the context; these should not easily admit every charge and accusation brought; nor bear, or endure a false report, as the word also signifies, but discourage, and even punish it:

put not thine hand with the wicked to be an unrighteous witness; which is not a gesture used in swearing, such as with us, of putting the hand upon a book, which did not obtain so early; nor is there any instance of this kind in Scripture; the gesture used in swearing was either putting the hand under the thigh, which yet is questionable, or lifting of it up to heaven; but here it is expressive of confederacy, of joining hand in hand to carry on a prosecution in an unrighteous way, by bearing false testimony against another; and such were to be guarded against, and not admitted to give evidence in a cause, even a man that is known to be a wicked man, or to have been an unrighteous witness before; on the one hand, a man should be careful of joining with him in a testimony that is unrighteous; and, on the other hand, judges should take care not to suffer such to be witnesses. The Jews say ^q, that everyone that is condemned to be scourged, or has been scourged for some crime committed, is reckoned a wicked man, and he is not to be admitted a witness, nor his testimony taken.

Gill: Exo 23:2 - Thou shalt not follow a multitude to do evil // neither shall thou speak in a cause to decline after many to wrest judgment

Thou shalt not follow a multitude to do evil,.... The Targums of Jerusalem and Jonathan add, but to do good. As in private life, the examples of the many, who are generally the most wicked, are not to be followed, though they too often are; examples, and especially of the multitude, having great influence, and therefore to be guarded against; so in public courts of judicature, where there are many judges upon the bench, if one of them is sensible that the greater part go wrong in their judgment of a case, he ought not to follow them, or be influenced by them, but go according to the dictates of his own conscience, and the evidence of things as they appear to him, and neither agree to justify the wicked, nor condemn the righteous:

neither shall thou speak in a cause to decline after many to wrest judgment; or "thou shalt not answer" ^r; either in pleading in a cause, and taking the side of it the majority is on, and for that reason, though it is a manifest perversion of justice; or by giving a vote on that side, and on that account, whereby a wrong judgment passes; and this vote given either according to the number of witnesses, which ought not always to be the rule of judgment; for it is not the number of witnesses, but the nature, evidence, and circumstances of their testimony, that are to be regarded: Jarchi says, in judgments of life and death, they go after the mouth of one witness to absolve, and after the mouth of two to condemn: or according to the number of judges on the bench, and their superiority in years and knowledge; and so some render the word, "after the great ones" ^s; for a judge is not to be influenced by names or numbers in giving his vote, but to judge according to the truth of things, as they appear to him: hence the Jews say, that the younger or puisne judges used to be asked their judgment first, that they might not be influenced by others superior to them; and a like method is taken with us in the trial of a peer, the younger lords always giving their opinion first: as to the number of votes by which a cause was carried in court, it is said ^t, not as the decline to good, is the decline to evil; the decline to good, i.e. to absolution, is by the sentence of one (a majority of one); the decline to evil, i.e. to condemnation, is by the mouth or sentence of two, a majority of two.

Gill: Exo 23:3 - Neither shalt thou countenance a poor man in his cause.

Neither shalt thou countenance a poor man in his cause. Because he is a poor man, and for that reason endeavour to carry his cause for him, right or wrong, from a foolish pity to him as a poor man, and from an affectation of gaining the applause of people on that account; or "thou shalt not honour" or "adorn" a poor man ^u, by a set speech in favour of his cause, though wrong, dressed up in the best manner, and set off with all the colourings of art, to make it appear in the most plausible manner; the law is against respect of persons, as not the person of the rich, so neither is the person of the poor to be accepted, but the justice of their cause is to be regarded; so the Targum of Jonathan,"the poor that is guilty in his judgment or cause, his face (or person) thou shalt not accept to have pity on him, for no person is to be accepted in judgment.''

Gill: Exo 23:4 - If thou meet thine enemy's ox or his ass going astray // thou shalt surely bring it back to him again

If thou meet thine enemy's ox or his ass going astray,.... Or any other beast, as the Samaritan version adds; for these are only mentioned for instances, as being more common, and creatures subject to go astray; now when such as these are met going astray, so as to be in danger of being lost to the owner, though he is an enemy; or as the Targum of Jonathan,"whom thou hatest because of a sin, which thou alone knowest in him;''yet this was not so far to prejudice the finder of his beasts against him, as to be careless about them, to suffer them to go on without acquainting him with them, or returning them to him, as follows:

thou shalt surely bring it back to him again; whether it be an ox, or an ass, or any other beast, the law is very strong and binding upon the finder to return it to his neighbour, though an enemy, and bring it either to his field or to his farm.

Gill: Exo 23:5 - If thou see the ass of him that hateth thee lying under his burden // and wouldst forbear to help him // thou shalt surely help with him

If thou see the ass of him that hateth thee lying under his burden,.... Fallen down, and such a burden upon him that he cannot rise up again, but lies under it, and the owner of it is not able of himself to raise it up again:

and wouldst forbear to help him; show an inclination to pass on without giving him any assistance to get up his beast again; or "wouldst thou forbear to help him?" ^w as Jarchi, and others, read with an interrogation, could it be in thine heart to forbear helping him? couldest thou go on, and take no notice of him and his case, and not join him in endeavouring to get up his beast again, that he may proceed its his journey? canst thou be so cruel and hardhearted, though he is thine enemy? but if thou art, know this:

thou shalt surely help with him; to get up his ass again: hence the Jewish canon runs thus ^x,"if an ass is unloaded and loaded four or five times, a man is bound, i.e. to help, as it is said, "in helping thou shalt help"; if he (the owner) goes away, and sets himself down, seeing the command is upon thee, if it is thy will and pleasure to unload, unload, he is free; for it is said, with him; if he is an old man, or sick, he is bound, the command of the law is to unload, but not to load.''The words may be rendered, "in leaving thou shalt leave with him" ^y; either leave or forsake thine enmity to help him, as Onkelos; or leave thy business, thou art about, to lend him an hand to raise up his beast again.

Gill: Exo 23:6 - Thou shalt not wrest the judgment of thy poor in his cause.

Thou shalt not wrest the judgment of thy poor in his cause. As the poor man was not to be favoured when his cause was bad through an affected pity for him as a poor man, so his judgment was not to be wrested or perverted, when his cause was good, because of his poverty; which is too often the case, through the power of rich men, and the prevalence of their gifts and bribes, and to curry favour with them: the phrase, "thy poor", is very emphatic, and intended to engage judges to regard them, as being of the same flesh and blood with them, of the same nation and religion; and who were particularly committed to their care and protection under God, who is the Judge and protector of the poor, of the widow and the fatherless.

Gill: Exo 23:7 - Keep thee far from a false matter // and the innocent and the righteous slay thou not // for I will not justify the wicked

Keep thee far from a false matter,.... Or "word" ^z; from receiving a false testimony, or taking the false or wrong side of a cause, or engaging in a bad one; keep aloof off from it, as much at a distance from it as possible:

and the innocent and the righteous slay thou not; that is, do not condemn them to death, nor join with the majority in their condemnation, if they appear to be innocent and righteous; nor give orders, or join in giving orders to the executioner to put such to death. The Targum of Jonathan is,"he that goes righteous out of the house of thy judgment (out of the sanhedrim, to which he belonged), and they find out his sin (afterwards), and he that goes out guilty, and they (afterwards) find out his righteousness, do not slay:"

for I will not justify the wicked: the wicked judge in pronouncing an unjust sentence on innocent and righteous men, or if they absolve wicked men, at the same time they put to death the innocent and righteous, God will not justify those wicked men cleared by them, but will, in his own time and way, sooner or later, inflict the deserved punishment on them: this is not contrary to Rom 4:5 for though God justifies the ungodly, he does not justify ungodliness in them, or them in ungodliness, but from it, and that by the imputation of the righteousness of his Son.

Gill: Exo 23:8 - And thou shalt take no gift // for the gift blindeth the wise // and perverteth the words of the righteous

And thou shalt take no gift,.... Of the persons whose cause is to be tried in a court of judicature before judges; neither of those on the one side nor on the other, neither before the trial nor after, neither by words, by a promise, nor by facts, by actually receiving money; and not even to judge truly, as Jarchi observes, neither to clear the innocent nor to condemn the guilty: a gift was not to be taken on any consideration whatever:

for the gift blindeth the wise; or the "seeing" ^a; the open ones, who used to have both their eyes and their ears open, and attentive to the cause before them; and yet a gift so blinds them, by casting such a mist before them, that they are inattentive to the true merits of the cause, and their affections and judgments are to be carried away in favour of those that have bribed them, as to pass a wrong sentence:

and perverteth the words of the righteous; either the sentences of righteous judges, as they ought to be, but a gift perverts their judgment, and they give a wrong decree; or the causes of the righteous that are brought before those are perverted by giving the cause to their adversaries, who are wicked men.

Gill: Exo 23:9 - Also thou shall not oppress a stranger // for ye know the heart of a stranger // seeing ye were strangers in the land of Egypt

Also thou shall not oppress a stranger,.... As these were not to be vexed and oppressed in a private manner and by private men, see Exo 22:21 so neither in a public manner, and in a public court of judicature, or by judges on the bench when their cause was before them, by not doing them justice, showing a partiality to those of their own nation against a stranger; whereas a stranger ought to have equal justice done him as a native, and the utmost care should be taken that he has no injury done him, and the rather because he is a stranger:

for ye know the heart of a stranger; the fears he is possessed of, the inward distress of his soul, the anxiety of his mind, the tenderness of his heart, the workings of his passions, his grief and sorrow, and dejection of spirit: the Targum of Jonathan is,""the groaning of the soul of a stranger": this the Israelitish judges knew, having had a very late experience of it:"

seeing ye were strangers in the land of Egypt; where they had been vexed and oppressed, brought into hard bondage, and groaned under it; and therefore it might be reasonably thought and expected that they would have a heart sympathizing with strangers, and use them well, and especially see that justice was done them, and no injury or oppression of any kind.

Gill: Exo 23:10 - And six years thou shall sow thy land // and shall gather in the fruits thereof

And six years thou shall sow thy land, The land of Canaan, given to their ancestors and to them, and which they were now going to inherit; and when they came into it they were to plant it with vines and olives; or rather, these being ready planted, they were to prune and dress them; and they were to till their land, and plough it, and sow it with various sorts of grain, for six years running, from the time of their possession of it:

and shall gather in the fruits thereof; corn and wine, and oil, into their own garners, treasuries, and cellars, as their own property, to dispose of as they pleased for their own use and profit.

Gill: Exo 23:11 - But the seventh year thou shall let it rest, and lie still // that the poor of thy people may eat // and what they leave, the beasts of the field shall eat // in like manner thou shall deal with thy vineyard, and with thy oliveyard

But the seventh year thou shall let it rest, and lie still,.... From tillage, and make its fruits common, as the Targum of Jonathan; the note of Jarchi is, "let it rest", from perfect tillage, as ploughing and sowing; "and lie still", from dunging and harrowing, or weeding: this law was intended to show that God was the original proprietor and owner of this land, and that the Israelites held it under him; and to teach them to depend upon and trust in his providence; as well as that there might be both rest for the land, and so it became more fruitful afterwards, having by this rest renewed its vigour, and also for servants and cattle; and that the poor might have an equal share in the fruits of the earth, and appear to be joint lords of it with others under God, as it follows:

that the poor of thy people may eat: that which grows up of itself, of which there were great quantities; for the sixth year bringing forth for three years, a great deal of seed fell, which grew up again; and especially, as through plenty they were not so careful to gather it all up; and besides this, there were the fruits of trees, of vines, olives, &c. which brought forth their fruit in course as usual, and which were all this year common to poor and rich; so that the former had an equal propriety and share with the latter:

and what they leave, the beasts of the field shall eat; signifying that there should be such plenty that there would be enough for all, and to spare; that there would be much left, and which should be the portion of the beasts of the field, and who would also be sufficiently provided for by the produce the earth brought forth of itself, as herbage, &c. and the fruits the poor left:

in like manner thou shall deal with thy vineyard, and with thy oliveyard; that is, these were not to be pruned, nor the grapes and olives gathered, but were to be in common with all: a larger account is given of this law in Lev 25:2.

Gill: Exo 23:12 - Six days thou shalt do thy work // and on the seventh day thou shall rest // that thine ox and thine ass may rest // and the son of thy handmaid, and the stranger, may be refreshed

Six days thou shalt do thy work,.... That is, they might do what work they would on the six days of the week:

and on the seventh day thou shall rest; from all the work and labour done on other days, and give up themselves to religious exercises:

that thine ox and thine ass may rest; and so every other beast, as horses, camels, &c.

and the son of thy handmaid, and the stranger, may be refreshed; the former, the Targum of Jonathan, and so Jarchi, interprets, of one uncircumcised, and the latter, of a proselyte of the gate: this law is here repeated, partly to show that it is of the same kind with the former, namely, ceremonial and temporary; and partly, as Jarchi observes, lest it should be said, since all, the year is called the sabbath, there was no need to observe the weekly sabbath.