1 Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness.

2 Thou shalt not follow a multitude to do evil; neither shalt thou speak in a cause to decline after many to wrest judgment:

3 Neither shalt thou countenance a poor man in his cause.

4 If thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again.

5 If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.

6 Thou shalt not wrest the judgment of thy poor in his cause.

7 Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked.

8 And thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous.

9 Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.

10 And six years thou shalt sow thy land, and shalt gather in the fruits thereof:

11 But the seventh year thou shalt 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 shalt deal with thy vineyard, and with thy oliveyard.

12 Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed.

13 And in all things that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth.

14 Three times thou shalt keep a feast unto me in the year.

15 Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:)

16 And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field.

17 Three times in the year all thy males shall appear before the Lord God.

18 Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning.

19 The first of the firstfruits of thy land thou shalt bring into the house of the Lord thy God. Thou shalt not seethe a kid in his mother's milk.

20 Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared.

21 Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him.

22 But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.

23 For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will cut them off.

24 Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images.

25 And ye shall serve the Lord your God, and he shall bless thy bread, and thy water; and I will take sickness away from the midst of thee.

26 There shall nothing cast their young, nor be barren, in thy land: the number of thy days I will fulfil.

27 I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee.

28 And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee.

29 I will not drive them out from before thee in one year; lest the land become desolate, and the beast of the field multiply against thee.

30 By little and little I will drive them out from before thee, until thou be increased, and inherit the land.

31 And I will set thy bounds from the Red sea even unto the sea of the Philistines, and from the desert unto the river: for I will deliver the inhabitants of the land into your hand; and thou shalt drive them out before thee.

32 Thou shalt make no covenant with them, nor with their gods.

33 They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it will surely be a snare unto thee.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
Laws against falsehood and injustice.
In the law of Moses are very plain marks of sound moral feeling, and of true political wisdom. Every thing in it is suited to the desired and avowed object, the worship of one only God, and the separation of Israel from the pagan world. Neither parties, friends, witnesses, nor common opinions, must move us to lessen great faults, to aggravate small ones, excuse offenders, accuse the innocent, or misrepresent any thing.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
Thou shalt not receive (margin)a false report. It might also be translated, Thou shalt notraise, orstir 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,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.
John Calvin Bible Commentary
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.
McArther Bible Commentary
This is a list of miscellaneous laws, which includes the protection of equitable and impartial justice for all. False testimony, undiscerningly following a majority, favoring one over another, and accepting bribes, all contribute to the perversion of true justice. The attitude of impartiality was to include the helping of another with his animals, regardless of whether he was friend or foe. If no help was given, his livelihood could very well be adversely affected, which was a situation that others in the community could not allow to happen.
Bible Cross References
Luke 3:14 John 7:51 Acts 6:11 Genesis 39:17 Exodus 20:16 Leviticus 19:11 Deuteronomy 5:20 Deuteronomy 19:16 Psalm 15:3 Psalm 35:11 Psalm 101:5 Proverbs 10:18 Proverbs 14:5 Proverbs 19:5

Verse 2

Matthew Henry's Concise Bible Commentary
Laws against falsehood and injustice.
In the law of Moses are very plain marks of sound moral feeling, and of true political wisdom. Every thing in it is suited to the desired and avowed object, the worship of one only God, and the separation of Israel from the pagan world. Neither parties, friends, witnesses, nor common opinions, must move us to lessen great faults, to aggravate small ones, excuse offenders, accuse the innocent, or misrepresent any thing.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
If a thief be found breaking up. This clause is to be taken separately, and is inserted by way of parenthesis; for, after having decreed the punishment, God adds in connection, “he should make full restitution; if he have nothing, then he should be sold for his theft;” and this exception as to the thief in the night is introduced parenthetically. But although the details are not expressed with sufficient distinctness, still the intention of God is by no means ambiguous, viz., that if a thief should be killed in the dark, his slayer should be unpunished; for he can then hardly be distinguished from a robber, especially when he proceeds with violence; because he cannot enter another man’s house by night without either digging through a wall or breaking down a door. The Twelve Tablesdiffer slightly from this; for they permit the killing of a thief by night, and also by day if he should defend himself with a weapon. But, since God had sufficiently repressed by other laws murders and violent assaults, He is silent here respecting robbers who use the sword in their attempts at plunder. He therefore justly condemns to death those who have avenged by murder a theft in open day.
John Calvin Bible Commentary
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.
Bible Cross References
Exodus 23:6 Deuteronomy 16:19 Deuteronomy 24:17 Job 31:34 Proverbs 18:5

Verse 3

Matthew Henry's Concise Bible Commentary
Laws against falsehood and injustice.
In the law of Moses are very plain marks of sound moral feeling, and of true political wisdom. Every thing in it is suited to the desired and avowed object, the worship of one only God, and the separation of Israel from the pagan world. Neither parties, friends, witnesses, nor common opinions, must move us to lessen great faults, to aggravate small ones, excuse offenders, accuse the innocent, or misrepresent any thing.
John Calvin Bible Commentary
He should make full restitution. These words, as I have said, are connected with the first verse, since here the execution of the punishment is only enjoined; as if God forbade thieves to be spared, but that they should pay either twofold or quadruple, or even quintuple, according to the measure of their crime. But, if they were unable to pay, He commands them to be sold as slaves, which also was the custom at Rome. Whence the saying of Cato,“that private thieves lived in bonds and fetters, but public ones in gold and purple.” And since this condition was a harsh one, a caution is expressly given, that they were not to be absolved on the score of their poverty. If any one should ask whether it was lawful for the owner of the thing stolen to recover double or quadruple its value, I answer, that what God awards, a man has the best of rights to; meanwhile, in equity men were bound to take care that they did not grow rich at the expense of others, but rather were they to apply whatever they gained to pious and holy uses.
Bible Cross References
Exodus 23:6 Leviticus 19:15 Deuteronomy 1:17 Deuteronomy 16:19

Verse 4

Matthew Henry's Concise Bible Commentary
Laws against falsehood and injustice.
In the law of Moses are very plain marks of sound moral feeling, and of true political wisdom. Every thing in it is suited to the desired and avowed object, the worship of one only God, and the separation of Israel from the pagan world. Neither parties, friends, witnesses, nor common opinions, must move us to lessen great faults, to aggravate small ones, excuse offenders, accuse the innocent, or misrepresent any thing.
John Calvin Bible Commentary
Ye shall not do so unto the Lord your God.The principal distinction, as far as regards the external exercises of devotion, is here laid down between the legitimate worship of God, and all the fictitious rites which the Gentiles have invented; viz., that God would have but one sanctuary and one altar, which might be a symbol of the difference between Himself and all idols; and thus that true religion should have no affinity to superstitions. To this refers the prohibition, that the Israelites should not conduct themselves towards God as the Gentiles did towards their idols; but that a barrier should be raised, which would separatethem from the whole world. The whole external profession of God’s worship is fitly annexed to the Second Commandment, because upon that it depends, and has no other object than its due observation. But when I begin to speak of the tabernacle, the priesthood, and the sacrifices, I am entering on a deep and vast ocean, in which many interpreters, whilst indulging their curiosity, have pursued a wild and wandering course. Admonished, therefore, by their example, I will take in my sails, and only touch upon a few points which tend to edification in the faith. But my readers must now be requested, not only to pardon me for abstaining from subtle speculations, but also themselves willingly to keep within the bounds of simplicity. Many have itching ears; and in our natural vanity, most men are more delighted by foolish allegories, than by solid erudition. But let those who shall desire to profit in God’s school, learn to restrain this perverse desire of knowing more than is good for them, although it may tickle their minds. Now let us consider the words of Moses.
Bible Cross References
Leviticus 6:3 Deuteronomy 22:1 Proverbs 25:21

Verse 5

Matthew Henry's Concise Bible Commentary
Laws against falsehood and injustice.
In the law of Moses are very plain marks of sound moral feeling, and of true political wisdom. Every thing in it is suited to the desired and avowed object, the worship of one only God, and the separation of Israel from the pagan world. Neither parties, friends, witnesses, nor common opinions, must move us to lessen great faults, to aggravate small ones, excuse offenders, accuse the innocent, or misrepresent any thing.
John Calvin Bible Commentary
But unto the place which the Lord your God shall choose. It is asked why God would have sacrifices offered to Him only on one altar? Besides the reason which I have lately advanced, it is not to be doubted but that He in this way had regard to believers, that He might cherish in them an agreement in the unity of the faith. This place, then, was like a standard to gather together the people, lest their religion should be torn by divisions, and lest any diversities should insinuate themselves. Moreover, God, by claiming His right and authority to choose the place, commends obedience, on which also the purity of worship depends. But, again, another question arises; because, before the time of David, the Ark had nowhere a fixed resting-place, but traveled about, as it were, to various lodgings, therefore, if the chosen place is understood to be Mount Zion, the people were free in the intermediate time to perform the sacrifices wherever they pleased. I reply, that the place was not, chosen until the Ark was placed in Zion; for not till then was fulfilled what is said in the Psalm,"I was glad when they said unto me, Let us go into the house of the Lord; our feet shall stand within thy gates, O Jerusalem,” (Psalm 122:1-2;)in which words the Prophet intimates that there was before no resting-place, because God had not yet pointed out the place in which He would be worshipped. Therefore it is expressly said, “out of all your tribes,” or “in one of your tribes,” whereby a special privilege is referred to, which was to be conferred on one of their tribes, to the exclusion of the others. And to this relates what is said in another Psalm, "Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, the Mount Zion which he loved: and he built his sanctuary like high palaces, like the earth, which he hath established for ever.” (Psalm 78:67-69)To the same effect the faithful elsewhere congratulate themselves, after the Ark was deposited with David, “We will go into his tabernacles, we will worship at his footstool;” and, on the other hand, the Spirit declares, "The Lord hath chosen Zion; he hath desired it for his habitation. This is my rest for ever: here will I dwell; for I have desired it ” (Psalm 132:13-14.)Similar statements everywhere occur, confirming the opinion that the Ark never rested in its true home until it was deposited on Zion; and God, in my judgment, in order that He might keep the hope of His people in suspense, promised, although the Ark changed its place from time to time, that He had still determined on a perpetual abode in which it should rest. Yet it does not therefore follow that, up to that period, a free permission was given to the people to sacrifice wherever they would. For, wherever the sanctuary was, there was also a temporary choice of the place, until the legitimate resting-place was shewn them. Therefore God, chastising by Jeremiah the foolish confidence by which the Jews were puffed up, said, "Go ye now unto my place, which was in Shiloh, and see what I did to it,” etc., (Jeremiah 7:12;)in which words he implies that Shiloh had been highly honored for a season, but had now been deprived of its honor, because the sacrifices had there been unworthily polluted. Although, then, there is a special promise here concerning Zion, still there is no doubt but that God in the meantime confines the Jews to His sanctuary, lest any one should erect a private altar for himself, or build for himself other cities and other temples. The phrase is worthy of observation, “to put his name there;” and again, “his habitation.” The gross imaginations of men are thus obviated, lest the people should enclose God within walls, as they are wont to circumscribe His infinite essence, or to draw Him down from heaven, and to place Him beneath the elements of the world. But God’s name is said to inhabit a place, not in His own nature, but with reference to man; whilst, in deference to their ignorance, He sets before their eyes a visible symbol of His presence. Thus He is often said to “come down,” not as if He, who fills heaven and earth, actually moved, but because the familiar knowledge of Him brings Him near to men. But although He allows Himself to be invoked on earth, yet He would not have the minds of men rest there, but rather lifts them up on high as if by steps. Therefore, by Isaiah, He harshly chides them, because, although enwrapped in their sins, they still thought that He was under obligation to them because His temple was in their sight, (Isaiah 66:1,) whereas it is our business to approach Him by faith and with serious feelings when He extends His hand to us. The Ark of the Covenant indeed is often called “His face;” but, lest men should form any gross or earthly conceptions of Him, the sanctuary is also called “His footstool."The various kinds of oblations which are here enumerated will be hereafter more clearly explained. I will only briefly remind you that the burnt-offerings are included in the sacrifices, as a part is taken for the whole. The Hebrew word, which we have translated “the elevating of the hand,” is,תרומה,therumah, to which another word,תנופה,thenuphah, is often added; but, although both are derived from the act of elevating, still they seem to differ, and those skilled in the language thus distinguish them, viz., thatתרומה,therumah, is to be lifted up, and then brought down; and,תנופה,thanuphah, to be turned at the same time to the right and left, although others think it means to be turned round to the four quarters of the globe. There is a difference between vows and freewill-offerings; for although a vow is at first freely made, yet we may offer things which we have not vowed. I have already spoken of the firstlings.
Bible Cross References
Deuteronomy 22:1 Deuteronomy 22:4 Proverbs 25:21

Verse 6

Matthew Henry's Concise Bible Commentary
Laws against falsehood and injustice.
In the law of Moses are very plain marks of sound moral feeling, and of true political wisdom. Every thing in it is suited to the desired and avowed object, the worship of one only God, and the separation of Israel from the pagan world. Neither parties, friends, witnesses, nor common opinions, must move us to lessen great faults, to aggravate small ones, excuse offenders, accuse the innocent, or misrepresent any thing.
John Calvin Bible Commentary
He should make full restitution. These words, as I have said, are connected with the first verse, since here the execution of the punishment is only enjoined; as if God forbade thieves to be spared, but that they should pay either twofold or quadruple, or even quintuple, according to the measure of their crime. But, if they were unable to pay, He commands them to be sold as slaves, which also was the custom at Rome. Whence the saying of Cato,“that private thieves lived in bonds and fetters, but public ones in gold and purple.” And since this condition was a harsh one, a caution is expressly given, that they were not to be absolved on the score of their poverty. If any one should ask whether it was lawful for the owner of the thing stolen to recover double or quadruple its value, I answer, that what God awards, a man has the best of rights to; meanwhile, in equity men were bound to take care that they did not grow rich at the expense of others, but rather were they to apply whatever they gained to pious and holy uses.
Bible Cross References
Exodus 23:2 Exodus 23:3 Leviticus 19:15 1 Samuel 8:3 Proverbs 18:5 Proverbs 22:22 Proverbs 31:5

Verse 7

Matthew Henry's Concise Bible Commentary
Laws against falsehood and injustice.
In the law of Moses are very plain marks of sound moral feeling, and of true political wisdom. Every thing in it is suited to the desired and avowed object, the worship of one only God, and the separation of Israel from the pagan world. Neither parties, friends, witnesses, nor common opinions, must move us to lessen great faults, to aggravate small ones, excuse offenders, accuse the innocent, or misrepresent any thing.
John Wesley's Bible Commentary
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. I will not justify the wicked - That is, I will condemn him that unjustly condemns others.
John Calvin Bible Commentary
And there shall ye eat.We see that the sanctuary in which God manifested Himself is called His face;for, although believers are taught that always, wherever they dwell, they walk before God; yet they placed themselves nearer, and in some special manner in His sight, when they approached His sanctuary. By this mode of speaking God also stimulates the laziness or tardiness of the people, lest it should be irksome to them to come to the Ark of the Covenant for the purpose of sacrificing, inasmuch as this inestimable benefit would compensate for the labor and expense of the journey. I have elsewhere shewn that, when men are said to feast before the Lord, sacred feasts are thus distinguished from our daily meals. For this was as it were an accessory to the sacrifices, to eat what remained of the victims; and in this way the guests were made partakers of the offering, which custom even heathen nations imitated, though improperly. Again, God kindly invites them when He says, “ye shall rejoice in all that thou puttest thine hands unto,” for which some translate it, “in everything to which you shall have sent your hand;” literally it is, “in the sending forth of the land.” There is no ambiguity in the sense, for it refers to those works which require the motion and application of the hands. A little below, where I have translated it, “which he hath blessed,” (quibus benedixerit,) some insert the propositionin, and supply the pronounyou, (i.e., in which he hath blessedyou;) but it is quite appropriate to say, that God blesses their works, although it may be understood of their families also.As to the command that the tithes should be eaten in the holy place, I do not extend it to tithes in general,for it was hardly probable that the food of those who were dispersed through various cities should be transferred to another place, so that they would perish (at home)from hunger; but I understand it of the second tithes, which the Levites separated to be a special and peculiar oblation; for we shall see elsewhere that what remained over passed into the nature of ordinary produce, as if the Levites ate of the fruits of their own possessions.
John Calvin Bible Commentary
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.
Bible Cross References
Romans 1:18 Ephesians 4:25 Genesis 18:23 Exodus 20:13 Exodus 20:16 Exodus 34:7 Leviticus 19:16 Deuteronomy 25:1 Deuteronomy 27:25 Psalm 94:21 Psalm 119:29 Proverbs 17:15

Verse 8

Matthew Henry's Concise Bible Commentary
Laws against falsehood and injustice.
In the law of Moses are very plain marks of sound moral feeling, and of true political wisdom. Every thing in it is suited to the desired and avowed object, the worship of one only God, and the separation of Israel from the pagan world. Neither parties, friends, witnesses, nor common opinions, must move us to lessen great faults, to aggravate small ones, excuse offenders, accuse the innocent, or misrepresent any thing.
John Calvin Bible Commentary
Ye shall not do after all.Even then they observed the rite of sacrifice handed down to them from the fathers; but since as yet they were wandering in the desert, it was lawful for them to build altars anywhere, until an end should be put to their journeyings. And this Moses expressly declares, adding the reason, viz., that they had not yet entered into the rest which the Lord had promised them. He shews them, then, that when they shall have attained the tranquil possession of the land, there would be no further room for excuse if they should sacrifice wheresoever it pleased them. When, therefore, it is said that they then did “every man whatsoever was right in his own eyes,” it does not extend to any of the inventions which men devise for themselves in the worship of God, but only points out a freer system and form in the exercise of devotion, before the place was shewn them in which they must stay their foot.
John Calvin Bible Commentary
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.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 callednummarii, (moneyers.)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 fromDeuteronomy 16, 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 tojudge in righteousnessis contrasted withrespecting 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.
Bible Cross References
Deuteronomy 10:17 Deuteronomy 16:19 1 Samuel 8:3 1 Samuel 12:3 Psalm 15:5 Proverbs 15:27 Proverbs 17:8 Proverbs 17:23 Ecclesiastes 7:7 Isaiah 1:23 Isaiah 5:22 Isaiah 5:23 Ezekiel 22:12

Verse 9

Matthew Henry's Concise Bible Commentary
Laws against falsehood and injustice.
In the law of Moses are very plain marks of sound moral feeling, and of true political wisdom. Every thing in it is suited to the desired and avowed object, the worship of one only God, and the separation of Israel from the pagan world. Neither parties, friends, witnesses, nor common opinions, must move us to lessen great faults, to aggravate small ones, excuse offenders, accuse the innocent, or misrepresent any thing.
John Wesley's Bible Commentary
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. For ye know the heart of a stranger - You know something of the griefs and fears of a stranger by sad experience.
Bible Cross References
Exodus 22:21 Leviticus 19:33 Deuteronomy 23:7 Deuteronomy 24:17 Deuteronomy 27:19 Ezekiel 22:7 Ezekiel 22:29

Verse 10

Matthew Henry's Concise Bible Commentary
The year of rest, The sabbath, The three festivals.
Every seventh year the land was to rest. They must not plough or sow it; what the earth produced of itself, should be eaten, and not laid up. This law seems to have been intended to teach dependence on Providence, and God's faithfulness in sending the larger increase while they kept his appointments. It was also typical of the heavenly rest, when all earthly labours, cares, and interests shall cease for ever. All respect to the gods of the heathen is strictly forbidden. Since idolatry was a sin to which the Israelites leaned, they must blot out the remembrance of the gods of the heathen. Solemn religious attendance on God, in the place which he should choose, is strictly required. They must come together before the Lord. What a good Master do we serve, who has made it our duty to rejoice before him! Let us devote with pleasure to the service of God that portion of our time which he requires, and count his sabbaths and ordinances to be a feast unto our souls. They were not to come empty-handed; so now, we must not come to worship God empty-hearted; our souls must be filled with holy desires toward him, and dedications of ourselves to him; for with such sacrifices God is well pleased.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
But when ye go over Jordan.This verse confirms what I have before said, that the Jews were constrained to a certain rule as soon as they should have reached the promised land; and yet that the place in which the Ark was perpetually to rest, would not be immediately manifested to them; for what is declared at the end of the verse, that God would give them rest round about, so that they should dwell in safety, was not in fact perfectly exhibited before the time of David. Still God would have them, as soon as they were in enjoyment of the land, come together even from their remotest boundaries to the sanctuary. He omits certain kinds of offerings of which he had lately spoken, and puts, instead of “vows,”“the choice vows,” which some translate “very choice vows,” or “the chief things in your vows.” I do not reject this; but the other sense is more simple, that all the vows were comprised which every one had made of his own free judgment and choice. Soon afterwards he more fully expresses his meaning, when he prohibits them from offering sacrifices of their own accord in any places that might please them; for, “to see a place,” here, is equivalent to being carried away by the sight, so as to connect religion and holiness with elegance and beauty.
John Calvin Bible Commentary
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, 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. 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.”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;)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 wordנאזיר,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.
McArther Bible Commentary
seventh year. A sabbatical year of rest after six years of farming benefited both the land and the poor. This pattern of letting a field lie fallow appears to have been unique with Israel.
Bible Cross References
Exodus 23:11 Leviticus 25:1 Leviticus 25:3 Numbers 16:14 Nehemiah 10:31

Verse 11

Matthew Henry's Concise Bible Commentary
The year of rest, The sabbath, The three festivals.
Every seventh year the land was to rest. They must not plough or sow it; what the earth produced of itself, should be eaten, and not laid up. This law seems to have been intended to teach dependence on Providence, and God's faithfulness in sending the larger increase while they kept his appointments. It was also typical of the heavenly rest, when all earthly labours, cares, and interests shall cease for ever. All respect to the gods of the heathen is strictly forbidden. Since idolatry was a sin to which the Israelites leaned, they must blot out the remembrance of the gods of the heathen. Solemn religious attendance on God, in the place which he should choose, is strictly required. They must come together before the Lord. What a good Master do we serve, who has made it our duty to rejoice before him! Let us devote with pleasure to the service of God that portion of our time which he requires, and count his sabbaths and ordinances to be a feast unto our souls. They were not to come empty-handed; so now, we must not come to worship God empty-hearted; our souls must be filled with holy desires toward him, and dedications of ourselves to him; for with such sacrifices God is well pleased.
John Calvin Bible Commentary
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, 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. 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.”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;)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 wordנאזיר,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.
Bible Cross References
Exodus 23:10 Exodus 23:12 Leviticus 25:3 Numbers 16:14 Nehemiah 10:31

Verse 12

Matthew Henry's Concise Bible Commentary
The year of rest, The sabbath, The three festivals.
Every seventh year the land was to rest. They must not plough or sow it; what the earth produced of itself, should be eaten, and not laid up. This law seems to have been intended to teach dependence on Providence, and God's faithfulness in sending the larger increase while they kept his appointments. It was also typical of the heavenly rest, when all earthly labours, cares, and interests shall cease for ever. All respect to the gods of the heathen is strictly forbidden. Since idolatry was a sin to which the Israelites leaned, they must blot out the remembrance of the gods of the heathen. Solemn religious attendance on God, in the place which he should choose, is strictly required. They must come together before the Lord. What a good Master do we serve, who has made it our duty to rejoice before him! Let us devote with pleasure to the service of God that portion of our time which he requires, and count his sabbaths and ordinances to be a feast unto our souls. They were not to come empty-handed; so now, we must not come to worship God empty-hearted; our souls must be filled with holy desires toward him, and dedications of ourselves to him; for with such sacrifices God is well pleased.
John Calvin Bible Commentary
Speak thou also unto the children of Israel.He inculcates the same things as before, with the addition of a few words, such as “for it is holiness unto you;”by which expression he exhorts them to observe this rite as most sacred and inviolable, since by its neglect religion would fallAnd therefore he denounces capital punishment against any who should work on that day. Hence, again, we gather the dignity and excellency of the mystery, when God deemed an apparently light transgression of it worthy of death. Still this was an act of by no means excusable contempt, to overthrow professedly, as it were, what God would have to be a mark of distinction between His people and heathen nations. The passages which follow have the same tendency, which it would have been superfluous to repeat, unless because the people were thus reminded that it was a matter of the utmost importance. By prohibiting them from lighting a fire, He anticipates all the glosses which they would have been ready enough to invent; for they would have alleged that if the pot had been put on the fire the day before, the Sabbath would not have been violated by lighting the fire. What, then, would have been more allowable than anything else God excludes, viz., that they should not employ themselves in the preparation of their food, or undertake any other earthly work, however venial. When He calls it a “perpetual” or eternal “covenant,” the Jews rest on it as a ground of their obstinacy, and wantonly rave against Christ as a covenant-breaker, because He abrogated the Sabbath. I will not contend with them as to the wordגולם,gnolam, which sometimes means a long time, and not perpetuity: I will simply insist on the thing itself. Whatever was spoken of under the Law as eternal, I maintain to have had reference to the new state of things which came to pass at the coming of Christ; and thus the eternity of the Law must not be extended beyond the fullness of time, when the truth of its shadows was manifested, and God’s covenant assumed a different form. If the Jews cry out that what is perpetual, and what is temporary, are contraries to each other, we must deny it in various respects, since assuredly what was peculiar to the Law could not continue to exist beyond the day of Jesus Christ. Besides, the Sabbath, although its external observation is not now in use, still remains eternal in its reality, like circumcision. Thus the stability of both was best confirmed by their abrogation; since, if God now required the same of Christians, it would be putting a veil over the death and resurrection of His Son; and hence the more carefully the Jews persevere in the keeping the festival, the more do they derogate from its sanctity. But they calumniate us falsely, as if we disregarded the Sabbath; because there is nothing which more completely confirms its reality and substance than the abolition of its external use. To this point also may my readers apply what I have written onGenesis 17,lest I should weary them in vain by my prolixity; and again, in treating of the sacrifices, I have adverted to some things which relate to the same doctrine. When, inExodus 34, God especially commands them to rest “in earing-time and harvest,”it is not as if He would let loose the rein for the rest of the year; but He rather draws it tighter, since no necessity must interrupt this sacred observance. Else it might have seemed a just pretext, if, on account of continued rains, or other ungenial weather, ploughing should be difficult, husbandmen were to be released from the obligation of the law, lest their resting should have produced sterility. The same opinion might have prevailed as to the ingathering of the harvest, lest it should have been spoilt on the ground. God, however, allows of no dispensation; but the Sabbath is to be observed, though at the risk of general loss.
Bible Cross References
Mark 2:27 Exodus 16:23 Exodus 20:8 Exodus 23:11 Exodus 31:15 Exodus 34:21 Exodus 35:2 Exodus 35:3 Leviticus 23:3 Deuteronomy 5:13

Verse 13

Matthew Henry's Concise Bible Commentary
The year of rest, The sabbath, The three festivals.
Every seventh year the land was to rest. They must not plough or sow it; what the earth produced of itself, should be eaten, and not laid up. This law seems to have been intended to teach dependence on Providence, and God's faithfulness in sending the larger increase while they kept his appointments. It was also typical of the heavenly rest, when all earthly labours, cares, and interests shall cease for ever. All respect to the gods of the heathen is strictly forbidden. Since idolatry was a sin to which the Israelites leaned, they must blot out the remembrance of the gods of the heathen. Solemn religious attendance on God, in the place which he should choose, is strictly required. They must come together before the Lord. What a good Master do we serve, who has made it our duty to rejoice before him! Let us devote with pleasure to the service of God that portion of our time which he requires, and count his sabbaths and ordinances to be a feast unto our souls. They were not to come empty-handed; so now, we must not come to worship God empty-hearted; our souls must be filled with holy desires toward him, and dedications of ourselves to him; for with such sacrifices God is well pleased.
John Wesley's Bible Commentary
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 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 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 re - forming 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.
John Calvin Bible Commentary
Make no mention of the name of other gods.There is no sort of doubt but that this declaration should be connected with the Third Commandment. Moses explains that God’s name is taken in vain and abused, if men swear by other gods; for it is not lawful to refer the judgment of things unknown to any other than the one true God. Consequently, the glory of the Deity is transferred to those by whose name men swear. Therefore by the Prophet God pronounces a severe denunciation, that He will destroy all those that swear by His name, and also by Malcham, (Zephaniah 1:5,) since thus the Jews mixed Him up with their idol, and so profaned His holiness. In sum, since by swearing we profess that He is our God, whom we declare to be both the knower of our hearts and the judge of our souls, the true God justly claims this honor for Himself alone, inasmuch as the glory of His name is detracted from, not only if we speak less reverently than we should of Him, but also if we associate with Him such as may usurp a part of His rights. And this more clearly appears from the two passages which we have adduced from Deuteronomy, wherein the people are commanded to swear by the name of the one God, which is equivalent to rendering to His sacred name in our outward profession of service the unmixed reverence which it deserves.Still God does not exhort the people to indulge themselves freely in oaths, as if by frequent oaths they exercised themselves in the duties of piety, but simply means that when there is occasion for it or necessity, and a just cause shall demand it, they must swear in no other way than by invoking Him alone as their witness and judge.
McArther Bible Commentary
Idolatry was to be avoided right down to the level of not causing the name of other deities to be remembered. This perhaps served also as a prohibition of intermarriage with other nations, for in the marriage contract recognition was given to the deities of the parties involved, which would have had the effect of putting God on a par with pagan gods.
Bible Cross References
1 Timothy 4:16 Exodus 23:24 Exodus 23:32 Deuteronomy 4:9 Deuteronomy 4:23 Deuteronomy 12:3 Joshua 23:7 Psalm 16:4 Hosea 2:17 Zechariah 13:2

Verse 14

Matthew Henry's Concise Bible Commentary
The year of rest, The sabbath, The three festivals.
Every seventh year the land was to rest. They must not plough or sow it; what the earth produced of itself, should be eaten, and not laid up. This law seems to have been intended to teach dependence on Providence, and God's faithfulness in sending the larger increase while they kept his appointments. It was also typical of the heavenly rest, when all earthly labours, cares, and interests shall cease for ever. All respect to the gods of the heathen is strictly forbidden. Since idolatry was a sin to which the Israelites leaned, they must blot out the remembrance of the gods of the heathen. Solemn religious attendance on God, in the place which he should choose, is strictly required. They must come together before the Lord. What a good Master do we serve, who has made it our duty to rejoice before him! Let us devote with pleasure to the service of God that portion of our time which he requires, and count his sabbaths and ordinances to be a feast unto our souls. They were not to come empty-handed; so now, we must not come to worship God empty-hearted; our souls must be filled with holy desires toward him, and dedications of ourselves to him; for with such sacrifices God is well pleased.
John Wesley's Bible Commentary
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; nor in the midst of their harvest.
John Calvin Bible Commentary
Three times shalt thou keep a feast.It is strange that Moses, who elsewhere enumerates several feast-days, should here only command them to appear in God’s presence thrice a year. Where then is the feast of trumpets and the day of atonement? for undoubtedly all were to be celebrated at Jerusalem. In the first place, it is to be observed that the principal ones, to which the greater honor appertained, are here mentioned. Secondly, because the three holidays in the seventh month were almost continuous, (it is probable) that some indulgence was given them, lest they should be absent from their homes the whole month; for at the beginning of the month the trumpets sounded, on the tenth day was the solemn fast, and on the fifteenth they began to dwell in the booths. If the necessity of remaining in Jerusalem had been imposed on all, so long a stay would have been burdensome. But, if they chose to be present from the beginning to the end, still there would have been only one journey, which is named after the most remarkable day. And certainlythe wordרגלים,raglim, which Moses uses, means, metaphorically, rather journeys than times, although I allow thatפעמים,phagnemim, which signifies times, is used in Deuteronomy in a similar sense. At any rate, it appears that God spared His people, when prescribed only three necessary convocations, lest the fathers of families and their children should be wearied by the expense and trouble of them, since he approves of no service which does not proceed from a cheerful heart.
McArther Bible Commentary
Requiring all males to be present for three specified feasts at a central sanctuary would have had a socially and religiously uniting effect on the nation. The men must trust the Lord to protect their landholdings while on pilgrimage to the tabernacle (cf. Exo 34:23-24). All three feasts were joyful occasions, being a commemoration of the Exodus (the Feast of Unleavened Bread), an expression of gratitude to God for all the grain He had provided (the Feast of Harvest), and a thanksgiving for the final harvest (the Feast of Ingathering). Alternative names appear in the biblical record for the second and third feasts: the Feast of Weeks (Exo 34:22) or Firstfruits (Exo 34:22; Act 2:1), and the Feast of Tabernacles or Booths (Lev 23:33-36). For additional discussions, see, Lev. 23:1-24:9; Numbers 28; 29; Deuteronomy 16.
Bible Cross References
Exodus 23:17 Exodus 34:22 Exodus 34:23 Leviticus 23:4 Deuteronomy 16:16 1 Samuel 1:3 1 Kings 9:25 2 Chronicles 8:13

Verse 15

Matthew Henry's Concise Bible Commentary
The year of rest, The sabbath, The three festivals.
Every seventh year the land was to rest. They must not plough or sow it; what the earth produced of itself, should be eaten, and not laid up. This law seems to have been intended to teach dependence on Providence, and God's faithfulness in sending the larger increase while they kept his appointments. It was also typical of the heavenly rest, when all earthly labours, cares, and interests shall cease for ever. All respect to the gods of the heathen is strictly forbidden. Since idolatry was a sin to which the Israelites leaned, they must blot out the remembrance of the gods of the heathen. Solemn religious attendance on God, in the place which he should choose, is strictly required. They must come together before the Lord. What a good Master do we serve, who has made it our duty to rejoice before him! Let us devote with pleasure to the service of God that portion of our time which he requires, and count his sabbaths and ordinances to be a feast unto our souls. They were not to come empty-handed; so now, we must not come to worship God empty-hearted; our souls must be filled with holy desires toward him, and dedications of ourselves to him; for with such sacrifices God is well pleased.
John Calvin Bible Commentary
Three times shalt thou keep a feast.It is strange that Moses, who elsewhere enumerates several feast-days, should here only command them to appear in God’s presence thrice a year. Where then is the feast of trumpets and the day of atonement? for undoubtedly all were to be celebrated at Jerusalem. In the first place, it is to be observed that the principal ones, to which the greater honor appertained, are here mentioned. Secondly, because the three holidays in the seventh month were almost continuous, (it is probable) that some indulgence was given them, lest they should be absent from their homes the whole month; for at the beginning of the month the trumpets sounded, on the tenth day was the solemn fast, and on the fifteenth they began to dwell in the booths. If the necessity of remaining in Jerusalem had been imposed on all, so long a stay would have been burdensome. But, if they chose to be present from the beginning to the end, still there would have been only one journey, which is named after the most remarkable day. And certainlythe wordרגלים,raglim, which Moses uses, means, metaphorically, rather journeys than times, although I allow thatפעמים,phagnemim, which signifies times, is used in Deuteronomy in a similar sense. At any rate, it appears that God spared His people, when prescribed only three necessary convocations, lest the fathers of families and their children should be wearied by the expense and trouble of them, since he approves of no service which does not proceed from a cheerful heart.
Bible Cross References
Luke 2:41 Acts 12:3 Exodus 12:2 Exodus 12:14 Exodus 12:15 Exodus 12:19 Exodus 13:4 Exodus 22:29 Exodus 34:20 Leviticus 23:6 Numbers 28:16 Numbers 28:17 1 Samuel 6:3

Verse 16

Matthew Henry's Concise Bible Commentary
The year of rest, The sabbath, The three festivals.
Every seventh year the land was to rest. They must not plough or sow it; what the earth produced of itself, should be eaten, and not laid up. This law seems to have been intended to teach dependence on Providence, and God's faithfulness in sending the larger increase while they kept his appointments. It was also typical of the heavenly rest, when all earthly labours, cares, and interests shall cease for ever. All respect to the gods of the heathen is strictly forbidden. Since idolatry was a sin to which the Israelites leaned, they must blot out the remembrance of the gods of the heathen. Solemn religious attendance on God, in the place which he should choose, is strictly required. They must come together before the Lord. What a good Master do we serve, who has made it our duty to rejoice before him! Let us devote with pleasure to the service of God that portion of our time which he requires, and count his sabbaths and ordinances to be a feast unto our souls. They were not to come empty-handed; so now, we must not come to worship God empty-hearted; our souls must be filled with holy desires toward him, and dedications of ourselves to him; for with such sacrifices God is well pleased.
EGW SDA Bible Commentary
(John 7). Christ's Sacrifice Provides Bounties
—The rivers of blood that flowed at the harvest thanksgiving, when the sacrifices were offered in such large numbers, were meant to teach a great truth. For even the productions of the earth, the bounties provided for man's sustenance, we are indebted to the offering of Christ upon the cross of Calvary. God teaches us that all we receive from Him is the gift of redeeming love (The Review and Herald, November 10, 1896).
John Calvin Bible Commentary
Three times shalt thou keep a feast.It is strange that Moses, who elsewhere enumerates several feast-days, should here only command them to appear in God’s presence thrice a year. Where then is the feast of trumpets and the day of atonement? for undoubtedly all were to be celebrated at Jerusalem. In the first place, it is to be observed that the principal ones, to which the greater honor appertained, are here mentioned. Secondly, because the three holidays in the seventh month were almost continuous, (it is probable) that some indulgence was given them, lest they should be absent from their homes the whole month; for at the beginning of the month the trumpets sounded, on the tenth day was the solemn fast, and on the fifteenth they began to dwell in the booths. If the necessity of remaining in Jerusalem had been imposed on all, so long a stay would have been burdensome. But, if they chose to be present from the beginning to the end, still there would have been only one journey, which is named after the most remarkable day. And certainlythe wordרגלים,raglim, which Moses uses, means, metaphorically, rather journeys than times, although I allow thatפעמים,phagnemim, which signifies times, is used in Deuteronomy in a similar sense. At any rate, it appears that God spared His people, when prescribed only three necessary convocations, lest the fathers of families and their children should be wearied by the expense and trouble of them, since he approves of no service which does not proceed from a cheerful heart.
Bible Cross References
Exodus 22:29 Exodus 34:22 Leviticus 23:10 Leviticus 23:39 Numbers 28:26 Numbers 29:1 Deuteronomy 16:9 Deuteronomy 26:2 Ezra 3:4

Verse 17

Matthew Henry's Concise Bible Commentary
The year of rest, The sabbath, The three festivals.
Every seventh year the land was to rest. They must not plough or sow it; what the earth produced of itself, should be eaten, and not laid up. This law seems to have been intended to teach dependence on Providence, and God's faithfulness in sending the larger increase while they kept his appointments. It was also typical of the heavenly rest, when all earthly labours, cares, and interests shall cease for ever. All respect to the gods of the heathen is strictly forbidden. Since idolatry was a sin to which the Israelites leaned, they must blot out the remembrance of the gods of the heathen. Solemn religious attendance on God, in the place which he should choose, is strictly required. They must come together before the Lord. What a good Master do we serve, who has made it our duty to rejoice before him! Let us devote with pleasure to the service of God that portion of our time which he requires, and count his sabbaths and ordinances to be a feast unto our souls. They were not to come empty-handed; so now, we must not come to worship God empty-hearted; our souls must be filled with holy desires toward him, and dedications of ourselves to him; for with such sacrifices God is well pleased.
John Wesley's Bible Commentary
All thy males - All that were of competent years, and health and strength, and at their own disposal. 'Tis probable, servants were exempt: for none was to appear without an offering: but most of these had nothing to offer.
John Calvin Bible Commentary
Three times shalt thou keep a feast.It is strange that Moses, who elsewhere enumerates several feast-days, should here only command them to appear in God’s presence thrice a year. Where then is the feast of trumpets and the day of atonement? for undoubtedly all were to be celebrated at Jerusalem. In the first place, it is to be observed that the principal ones, to which the greater honor appertained, are here mentioned. Secondly, because the three holidays in the seventh month were almost continuous, (it is probable) that some indulgence was given them, lest they should be absent from their homes the whole month; for at the beginning of the month the trumpets sounded, on the tenth day was the solemn fast, and on the fifteenth they began to dwell in the booths. If the necessity of remaining in Jerusalem had been imposed on all, so long a stay would have been burdensome. But, if they chose to be present from the beginning to the end, still there would have been only one journey, which is named after the most remarkable day. And certainlythe wordרגלים,raglim, which Moses uses, means, metaphorically, rather journeys than times, although I allow thatפעמים,phagnemim, which signifies times, is used in Deuteronomy in a similar sense. At any rate, it appears that God spared His people, when prescribed only three necessary convocations, lest the fathers of families and their children should be wearied by the expense and trouble of them, since he approves of no service which does not proceed from a cheerful heart.
Bible Cross References
Exodus 23:14 Exodus 34:23 Deuteronomy 16:16 Psalm 42:2 Psalm 122:4 Isaiah 1:12

Verse 18

Matthew Henry's Concise Bible Commentary
The year of rest, The sabbath, The three festivals.
Every seventh year the land was to rest. They must not plough or sow it; what the earth produced of itself, should be eaten, and not laid up. This law seems to have been intended to teach dependence on Providence, and God's faithfulness in sending the larger increase while they kept his appointments. It was also typical of the heavenly rest, when all earthly labours, cares, and interests shall cease for ever. All respect to the gods of the heathen is strictly forbidden. Since idolatry was a sin to which the Israelites leaned, they must blot out the remembrance of the gods of the heathen. Solemn religious attendance on God, in the place which he should choose, is strictly required. They must come together before the Lord. What a good Master do we serve, who has made it our duty to rejoice before him! Let us devote with pleasure to the service of God that portion of our time which he requires, and count his sabbaths and ordinances to be a feast unto our souls. They were not to come empty-handed; so now, we must not come to worship God empty-hearted; our souls must be filled with holy desires toward him, and dedications of ourselves to him; for with such sacrifices God is well pleased.
Bible Cross References
Exodus 12:10 Exodus 16:19 Exodus 29:34 Exodus 34:25 Leviticus 2:11 Leviticus 7:15 Deuteronomy 16:4

Verse 19

Matthew Henry's Concise Bible Commentary
The year of rest, The sabbath, The three festivals.
Every seventh year the land was to rest. They must not plough or sow it; what the earth produced of itself, should be eaten, and not laid up. This law seems to have been intended to teach dependence on Providence, and God's faithfulness in sending the larger increase while they kept his appointments. It was also typical of the heavenly rest, when all earthly labours, cares, and interests shall cease for ever. All respect to the gods of the heathen is strictly forbidden. Since idolatry was a sin to which the Israelites leaned, they must blot out the remembrance of the gods of the heathen. Solemn religious attendance on God, in the place which he should choose, is strictly required. They must come together before the Lord. What a good Master do we serve, who has made it our duty to rejoice before him! Let us devote with pleasure to the service of God that portion of our time which he requires, and count his sabbaths and ordinances to be a feast unto our souls. They were not to come empty-handed; so now, we must not come to worship God empty-hearted; our souls must be filled with holy desires toward him, and dedications of ourselves to him; for with such sacrifices God is well pleased.
John Wesley's Bible Commentary
Some of the Gentiles, at the end of their harvest, seethed a kid in it's dam's milk, and sprinkled that milk - pottage in a magical way upon their gardens and fields, to make them fruitful. But Israel must abhor such foolish customs. Is not this rather forbidden, as having some appearance of cruelty?
John Calvin Bible Commentary
Thou shalt utterly overthrow them.I allow indeed that these supplements would partly agree with, and be applicable to, the First Commandment; but since express mention is everywhere made in them of idols, this place seems to be better suited to them. After Moses has taught what was necessary to be observed, he adds a political law about breaking down altars and overthrowing images, in order that the people may take the more diligent heed. These passages, however, differ from the foregoing; for in condemning thus far the superstitions which are vicious in themselves, God prescribed what He would have observed even to the end of the world. He now confirms that instruction by temporary enactments, that He may keep His ancient people up to their duty. For we have now-a-days no scruples in retaining the temples, which have been polluted by idols, and applying them to a better use; since we are not bound by what was added consequently (propter consequentiam), as they say, to the Law. I admit indeed that whatever tends to foster superstition should be removed, provided we are not too rigorously superstitious in insisting peremptorily on what is in itself indifferent. The sum amounts to this, that to shew more clearly how greatly God detests idolatry, He would have the memory of all those things abolished which had once been dedicated to idols. Thesecond passage more fully unfolds what Moses had briefly adverted to in the first; for under the word “image,” he included all those tokens of idolatry which he afterwards enumerates, and of which he commands the whole land to be so cleared that no relics of them should remain. From the words, when ye have come into the land “to possess it,” Augustinsensibly infers, that there is no command for private individuals to destroy the instruments of idolatry; but that the people are armed and furnished with this authority to take the charge of regulating the public interests, when they have obtained possession of the land. Thethird passage is more brief, only enumerating three kinds; thefourth adds “graven images,” (sculptilia.) Thefifth omits the groves, and puts in their place images or representations made of molten materials; and here we must observe what we have before adverted to, that the name of statue (statuoe) is sometimes taken in a good sense; and therefore the Jews think that what was permitted to the fathers before the Law is now forbidden. To us, however, it seems more probable, that the statues now condemned are not such as Jacob erected only as a monument, but such as they pretended to be a likeness of God. Some translate the word “titles,”others “pictures,” with what propriety I leave to the judgment of my readers. He adds “image,”a word which, though not in itself sinful, is still deservedly rejected in connection with the worship of God. Man is the image of God; for Moses uses this same word, when relating the creation of man. But to represent God by any figure, before which He is worshipped, is nothing less than to corrupt His glory, and so to metamorphose Him. By speaking of molten images, he admits neither sculptures nor pictures; but since they are generally cast in the precious metals, the people were expressly to beware of keeping gods of gold or silver for ornament.
McArther Bible Commentary
not boil a young goat. Canaanite ritual, according to excavations at Ras Shamra (ancient Ugarit), called for sacrificial kids to be boiled in milk, but the damaged Ugaritic text does not clearly specify mother's milk. If it were so, then it is understandable that Israel was being prevented from copying pagan idolatrous ritualism. Another option suggests that the dead kid was being boiled in the very substance which had sustained its life, hence the prohibition. Until more archeological information comes to light, the specific religious or cultural reason remains as supposition.
Bible Cross References
Exodus 22:29 Exodus 34:26 Leviticus 23:10 Numbers 18:13 Deuteronomy 14:21 Deuteronomy 26:2 Deuteronomy 26:10 Nehemiah 10:35 Proverbs 3:9

Verse 20

Matthew Henry's Concise Bible Commentary
God promises to conduct the Israelites to Canaan.
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, mine angel. The precept joined with this promise is, that they be obedient to this angel whom God would send before them. Christ is the Angel of Jehovah; this is plainly taught by St. Paul, (1 Corinthians 10:9). They should have a comfortable settlement in the land of Canaan. How reasonable are the conditions of this promise; that they should serve the only true God; not the gods of the nations, which are no gods at all. How rich are the particulars of this promise! The comfort of their food, the continuance of their health, the increase of their wealth, the prolonging their lives to old age. Thus hath godliness the promise of the life that now is. It is promised that they should subdue their enemies. Hosts of hornets made way for the hosts of Israel; such mean creatures can God use for chastising his people's enemies. In real kindness to the church, its enemies are subdued by little and little; thus we are kept on our guard, and in continual dependence on God. Corruptions are driven out of the hearts of God's people, not all at once, but by little and little. The precept with this promise is, that they should not make friendship with idolaters. Those that would keep from bad courses, must keep from bad company. It is dangerous to live in a bad neighbourhood; others' sins will be our snares. Our greatest danger is from those who would make us sin against God.
John Wesley's Bible Commentary
Behold, I send an angel before thee - The angel of the covenant: Accordingly the Israelites in the wilderness are said to tempt Christ. It is promised that this blessed anger should keep them in the way, though it lay through a wilderness first, and afterwards through their enemies country; and thus Christ has prepared a place for his followers.
John Calvin Bible Commentary
Behold, I send an Angel before thee. God here reminds the Israelites that their wellbeing is so connected with the keeping of the Law, that, by neglecting it, they would sorely suffer. For He says that He will be their leader by the hand of an angel, which was a token of His fatherly love for them; but, on the other hand, He threatens that they would not be unpunished if they should despise such great mercy and follow their own lusts, because they will not escape the sight of the angel whom He had appointed to be their guardian. Almost all the Hebrew rabbins, with whom many others agree, too hastily think that this is spoken of Joshua, but the statements, which we shall consider more fully just beyond, by no means are reconcilable with his person. But their mistake is more than sufficiently refuted by this, first of all, that if we understand it of Joshua, the people would have been without the angel as their leader as long as they wandered in the desert; and, besides, it was afterwards said to Moses, “Mine Angel shall go before thee,” (Exodus 32:34;) and again, “And I will send an Angel before thee,” (Exodus 33:2.) Moses, too, elsewhere enlarges on this act of God’s goodness, that He should have led forth His people by the hand of an angel. (Numbers 20:16.) But what need is there of a long discussion, since already mention has been so often made of the angel of their deliverance? This point ought now to be deemed established, that there is no reference here to a mortal man; and what we have already said should be remembered, that no common angel is designated, but the chief of all angels, who has always been also the Head of the Church. In which matter the authority of Paul should be sufficient for us, when he admonishes the Corinthians not to tempt Christ as their fathers tempted Him in the desert. (1 Corinthians 10:9.) We gather this, too, from the magnificent attribute which Moses immediately afterwards assigns to Him, that “the name of God should be in him.” I deem this to be of great importance, although it is generally passed over lightly. But let us consider it particularly. When God declares that He will send His angel “to keep them in the way,” He makes a demand upon them for their willing obedience, for it would be too base of them to set at nought, or to forget Him whose paternal care towards them they experience. But in the next verse, He seeks by terror to arouse them from their listlessness, where He commands them to beware of His presence, since He would take vengeance on their transgressions; wherein, also, there is a delicate allusion to be observed in the ambiguous meaning of the word employed. For, since שמר, shamar, in Hebrew signifies “to guard,” after He has said that an angel shall be their guardian, He warns them, on the other hand, that they should guard themselves. Herein the Angel is exalted above the rank of a human being, since He is appointed to be their judge, if the Israelites should offend in any respect; not in the way that judgment is deputed to the Prophets with reference to their doctrine, the power of which is supreme, but because nothing shall be hidden from Him. For Scripture assigns to God alone as His peculiar attribute, that we should walk before His face. What follows is to the same effect, “provoke him not,” which is everywhere spoken of God. But, as I have just said, this seems to me to be of most importance, that the name of God was to be in Him, or in the midst of Him, which is equivalent to this, that in Him shall reside my majesty and glory; and, therefore, He shall possess both the knowledge of hearts, as well as dominion, and the power of judgment. Besides, we have already said that there is no absurdity in designating Christ by the name of the Angel, because He was not yet the Incarnate Mediator, but as often as He appeared to the ancient people He gave an indication of His future mission.
John Calvin Bible Commentary
And I will set thy bounds.There is no question that He confirms here the covenant which he had made with Abraham in somewhat different words. More briefly had it been said to Abraham,“Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates.” (Genesis 15:18.)Here the four cardinal points of the compass are enumerated, and, instead of the Nile, the other sea is mentioned, which is opposite to the sea of Tarshish.Nor is it anything new which the Israelites are commanded to expect; but they are reminded of what they had heard of by tradition even from the time of Abraham. Hence what I have already said is more clearly perceived, viz., that the ancient covenant is set before them, in order that they may respond to God’s gratuitous favor, and on their part honor and worship Him, who had already anticipated them with His mercy. Furthermore, when they had robbed themselves of this blessing, God applied a remedy to their iniquity, by raising up a new condition of things under David, to whom this promise is repeated, as is seen inPsalm 72.Therefore, although even up to that time their inheritance was in a measure incomplete(truncata),yet, under this renovated condition, they reached its full and solid enjoyment. But since that prosperity and extension of the kingdom was not lasting, but after Solomon’s death began to fail, and at last its dignity was destroyed; therefore Zechariah uses the same words in declaring its ultimate and perfect restoration. (Zechariah 9:10.) Thence we gather that by the coming of Christ this prophecy at length obtained its perfect accomplishment; not that the race of Abraham then began to bear rule within the bounds here laid down, but inasmuch as Christ embraced the four quarters of the globe under His dominion, from the east even to the west, and from the north even to the south. Meanwhile the power of David was the prototype of this boundless reign, when he acquired the sovereignty of the promised land. We ought not to think it unreasonable that the ancient people should be kept out of some portion of that inheritance which was to be expected by them in accordance with the covenant; but rather does God’s incredible goodness display itself, in that, when they had altogether disinherited themselves, He still combated their iniquity, and failed not to shew practically His faithfulness. We may see the same thing in the calling of the Gentiles; for, if the Jews had continued faithful, the Gentiles would have been joined with them, as it had been said,“In those days it shall come to pass that ten men shall take hold of the skirt of him that is a Jew,” (Zechariah 8:23;)but their rebellion brought it about, that God only gathered from among them the first-fruits of His Church, and afterwards the Gentiles were substituted in the place which they had left empty. In this way neither did this people retain their right of primogeniture, neither did God’s truth cease to stand firm, as Paul more fully explains in the eleventh chapter of Romans.
Bible Cross References
Genesis 24:7 Genesis 24:40 Exodus 3:2 Exodus 14:19 Exodus 15:16 Exodus 15:17 Exodus 23:23 Exodus 32:34 Exodus 33:2 Numbers 22:22 Deuteronomy 33:2 Joshua 23:5 Isaiah 63:9

Verse 21

Matthew Henry's Concise Bible Commentary
God promises to conduct the Israelites to Canaan.
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, mine angel. The precept joined with this promise is, that they be obedient to this angel whom God would send before them. Christ is the Angel of Jehovah; this is plainly taught by St. Paul, (1 Corinthians 10:9). They should have a comfortable settlement in the land of Canaan. How reasonable are the conditions of this promise; that they should serve the only true God; not the gods of the nations, which are no gods at all. How rich are the particulars of this promise! The comfort of their food, the continuance of their health, the increase of their wealth, the prolonging their lives to old age. Thus hath godliness the promise of the life that now is. It is promised that they should subdue their enemies. Hosts of hornets made way for the hosts of Israel; such mean creatures can God use for chastising his people's enemies. In real kindness to the church, its enemies are subdued by little and little; thus we are kept on our guard, and in continual dependence on God. Corruptions are driven out of the hearts of God's people, not all at once, but by little and little. The precept with this promise is, that they should not make friendship with idolaters. Those that would keep from bad courses, must keep from bad company. It is dangerous to live in a bad neighbourhood; others' sins will be our snares. Our greatest danger is from those who would make us sin against God.
John Wesley's Bible Commentary
Beware of him, and obey his voice; provoke him not - It is at your peril if you do; for my name - My nature, my authority is in him.
John Calvin Bible Commentary
And I will set thy bounds.There is no question that He confirms here the covenant which he had made with Abraham in somewhat different words. More briefly had it been said to Abraham,“Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates.” (Genesis 15:18.)Here the four cardinal points of the compass are enumerated, and, instead of the Nile, the other sea is mentioned, which is opposite to the sea of Tarshish.Nor is it anything new which the Israelites are commanded to expect; but they are reminded of what they had heard of by tradition even from the time of Abraham. Hence what I have already said is more clearly perceived, viz., that the ancient covenant is set before them, in order that they may respond to God’s gratuitous favor, and on their part honor and worship Him, who had already anticipated them with His mercy. Furthermore, when they had robbed themselves of this blessing, God applied a remedy to their iniquity, by raising up a new condition of things under David, to whom this promise is repeated, as is seen inPsalm 72.Therefore, although even up to that time their inheritance was in a measure incomplete(truncata),yet, under this renovated condition, they reached its full and solid enjoyment. But since that prosperity and extension of the kingdom was not lasting, but after Solomon’s death began to fail, and at last its dignity was destroyed; therefore Zechariah uses the same words in declaring its ultimate and perfect restoration. (Zechariah 9:10.) Thence we gather that by the coming of Christ this prophecy at length obtained its perfect accomplishment; not that the race of Abraham then began to bear rule within the bounds here laid down, but inasmuch as Christ embraced the four quarters of the globe under His dominion, from the east even to the west, and from the north even to the south. Meanwhile the power of David was the prototype of this boundless reign, when he acquired the sovereignty of the promised land. We ought not to think it unreasonable that the ancient people should be kept out of some portion of that inheritance which was to be expected by them in accordance with the covenant; but rather does God’s incredible goodness display itself, in that, when they had altogether disinherited themselves, He still combated their iniquity, and failed not to shew practically His faithfulness. We may see the same thing in the calling of the Gentiles; for, if the Jews had continued faithful, the Gentiles would have been joined with them, as it had been said,“In those days it shall come to pass that ten men shall take hold of the skirt of him that is a Jew,” (Zechariah 8:23;)but their rebellion brought it about, that God only gathered from among them the first-fruits of His Church, and afterwards the Gentiles were substituted in the place which they had left empty. In this way neither did this people retain their right of primogeniture, neither did God’s truth cease to stand firm, as Paul more fully explains in the eleventh chapter of Romans.
Bible Cross References
Exodus 3:14 Exodus 6:3 Exodus 34:5 Deuteronomy 9:7 Joshua 24:19 Psalm 78:40 Psalm 78:56

Verse 22

Matthew Henry's Concise Bible Commentary
God promises to conduct the Israelites to Canaan.
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, mine angel. The precept joined with this promise is, that they be obedient to this angel whom God would send before them. Christ is the Angel of Jehovah; this is plainly taught by St. Paul, (1 Corinthians 10:9). They should have a comfortable settlement in the land of Canaan. How reasonable are the conditions of this promise; that they should serve the only true God; not the gods of the nations, which are no gods at all. How rich are the particulars of this promise! The comfort of their food, the continuance of their health, the increase of their wealth, the prolonging their lives to old age. Thus hath godliness the promise of the life that now is. It is promised that they should subdue their enemies. Hosts of hornets made way for the hosts of Israel; such mean creatures can God use for chastising his people's enemies. In real kindness to the church, its enemies are subdued by little and little; thus we are kept on our guard, and in continual dependence on God. Corruptions are driven out of the hearts of God's people, not all at once, but by little and little. The precept with this promise is, that they should not make friendship with idolaters. Those that would keep from bad courses, must keep from bad company. It is dangerous to live in a bad neighbourhood; others' sins will be our snares. Our greatest danger is from those who would make us sin against God.
John Calvin Bible Commentary
But if thou shalt indeed obey.He moderates the terror with which He had inspired them for two reasons, —first, that He may rather gently attract them than force them by the fear of punishment;secondly, lest, if they imagine that the Angel is formidable to them, the anxiety conceived in their minds should deaden their perception of His mercy and layout. Now, although I postpone to another place the promises whereby their obedience to the Law was confirmed, I have thought it right to include this among the exhortations or eulogiums whereby the dignity of the Law is enhanced, because it relates to the time past, for thus is the expression to be paraphrased, “Take heed that ye respond to God who deals so liberally with you. The promises which He made to your fathers as to the inheritance of the land, He is now ready to perform, unless your iniquity should stand in the way. Make room, then, for His grace, that, by the hand of the Angel, He may lead you into His rest.” In order to stimulate them still more, He points out to them their need of His aid, as though He had said that nothing, could be more miserable than their case, unless they were protected from so many enemies by His defense, for He enumerates several most important nations to which they would be by no means a match unless they should fight under the guidance of the Angel. He says, therefore, that if they only obey His Law, there is no occasion for them to be afraid, for that He will destroy by His own power alone all that shall rise against them to resist them.
John Calvin Bible Commentary
And I will set thy bounds.There is no question that He confirms here the covenant which he had made with Abraham in somewhat different words. More briefly had it been said to Abraham,“Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates.” (Genesis 15:18.)Here the four cardinal points of the compass are enumerated, and, instead of the Nile, the other sea is mentioned, which is opposite to the sea of Tarshish.Nor is it anything new which the Israelites are commanded to expect; but they are reminded of what they had heard of by tradition even from the time of Abraham. Hence what I have already said is more clearly perceived, viz., that the ancient covenant is set before them, in order that they may respond to God’s gratuitous favor, and on their part honor and worship Him, who had already anticipated them with His mercy. Furthermore, when they had robbed themselves of this blessing, God applied a remedy to their iniquity, by raising up a new condition of things under David, to whom this promise is repeated, as is seen inPsalm 72.Therefore, although even up to that time their inheritance was in a measure incomplete(truncata),yet, under this renovated condition, they reached its full and solid enjoyment. But since that prosperity and extension of the kingdom was not lasting, but after Solomon’s death began to fail, and at last its dignity was destroyed; therefore Zechariah uses the same words in declaring its ultimate and perfect restoration. (Zechariah 9:10.) Thence we gather that by the coming of Christ this prophecy at length obtained its perfect accomplishment; not that the race of Abraham then began to bear rule within the bounds here laid down, but inasmuch as Christ embraced the four quarters of the globe under His dominion, from the east even to the west, and from the north even to the south. Meanwhile the power of David was the prototype of this boundless reign, when he acquired the sovereignty of the promised land. We ought not to think it unreasonable that the ancient people should be kept out of some portion of that inheritance which was to be expected by them in accordance with the covenant; but rather does God’s incredible goodness display itself, in that, when they had altogether disinherited themselves, He still combated their iniquity, and failed not to shew practically His faithfulness. We may see the same thing in the calling of the Gentiles; for, if the Jews had continued faithful, the Gentiles would have been joined with them, as it had been said,“In those days it shall come to pass that ten men shall take hold of the skirt of him that is a Jew,” (Zechariah 8:23;)but their rebellion brought it about, that God only gathered from among them the first-fruits of His Church, and afterwards the Gentiles were substituted in the place which they had left empty. In this way neither did this people retain their right of primogeniture, neither did God’s truth cease to stand firm, as Paul more fully explains in the eleventh chapter of Romans.
Bible Cross References
2 Thessalonians 1:6 Genesis 12:3 Numbers 24:9 Deuteronomy 28:1 Deuteronomy 30:7

Verse 23

Matthew Henry's Concise Bible Commentary
God promises to conduct the Israelites to Canaan.
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, mine angel. The precept joined with this promise is, that they be obedient to this angel whom God would send before them. Christ is the Angel of Jehovah; this is plainly taught by St. Paul, (1 Corinthians 10:9). They should have a comfortable settlement in the land of Canaan. How reasonable are the conditions of this promise; that they should serve the only true God; not the gods of the nations, which are no gods at all. How rich are the particulars of this promise! The comfort of their food, the continuance of their health, the increase of their wealth, the prolonging their lives to old age. Thus hath godliness the promise of the life that now is. It is promised that they should subdue their enemies. Hosts of hornets made way for the hosts of Israel; such mean creatures can God use for chastising his people's enemies. In real kindness to the church, its enemies are subdued by little and little; thus we are kept on our guard, and in continual dependence on God. Corruptions are driven out of the hearts of God's people, not all at once, but by little and little. The precept with this promise is, that they should not make friendship with idolaters. Those that would keep from bad courses, must keep from bad company. It is dangerous to live in a bad neighbourhood; others' sins will be our snares. Our greatest danger is from those who would make us sin against God.
John Calvin Bible Commentary
And I will set thy bounds.There is no question that He confirms here the covenant which he had made with Abraham in somewhat different words. More briefly had it been said to Abraham,“Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates.” (Genesis 15:18.)Here the four cardinal points of the compass are enumerated, and, instead of the Nile, the other sea is mentioned, which is opposite to the sea of Tarshish.Nor is it anything new which the Israelites are commanded to expect; but they are reminded of what they had heard of by tradition even from the time of Abraham. Hence what I have already said is more clearly perceived, viz., that the ancient covenant is set before them, in order that they may respond to God’s gratuitous favor, and on their part honor and worship Him, who had already anticipated them with His mercy. Furthermore, when they had robbed themselves of this blessing, God applied a remedy to their iniquity, by raising up a new condition of things under David, to whom this promise is repeated, as is seen inPsalm 72.Therefore, although even up to that time their inheritance was in a measure incomplete(truncata),yet, under this renovated condition, they reached its full and solid enjoyment. But since that prosperity and extension of the kingdom was not lasting, but after Solomon’s death began to fail, and at last its dignity was destroyed; therefore Zechariah uses the same words in declaring its ultimate and perfect restoration. (Zechariah 9:10.) Thence we gather that by the coming of Christ this prophecy at length obtained its perfect accomplishment; not that the race of Abraham then began to bear rule within the bounds here laid down, but inasmuch as Christ embraced the four quarters of the globe under His dominion, from the east even to the west, and from the north even to the south. Meanwhile the power of David was the prototype of this boundless reign, when he acquired the sovereignty of the promised land. We ought not to think it unreasonable that the ancient people should be kept out of some portion of that inheritance which was to be expected by them in accordance with the covenant; but rather does God’s incredible goodness display itself, in that, when they had altogether disinherited themselves, He still combated their iniquity, and failed not to shew practically His faithfulness. We may see the same thing in the calling of the Gentiles; for, if the Jews had continued faithful, the Gentiles would have been joined with them, as it had been said,“In those days it shall come to pass that ten men shall take hold of the skirt of him that is a Jew,” (Zechariah 8:23;)but their rebellion brought it about, that God only gathered from among them the first-fruits of His Church, and afterwards the Gentiles were substituted in the place which they had left empty. In this way neither did this people retain their right of primogeniture, neither did God’s truth cease to stand firm, as Paul more fully explains in the eleventh chapter of Romans.
McArther Bible Commentary
My Angel. This is usually taken to be a reference to the Angel of Yahweh, who is distinguished from the Lord who talks about Him as another person. See note on Exo 3:2. Yet, He is identified with Him by reason of His forgiving sin and the Lord's name being in Him (Exo 23:21). Neither Moses nor some other messenger or guide qualify for such descriptions. The key to victory in the upcoming takeover of the land would not be Israel's military skill, but the presence of this angel, who is the preincarnate Christ.
Bible Cross References
Genesis 24:7 Exodus 23:20 Joshua 9:1 Joshua 23:9 Joshua 24:8 Joshua 24:11

Verse 24

Matthew Henry's Concise Bible Commentary
God promises to conduct the Israelites to Canaan.
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, mine angel. The precept joined with this promise is, that they be obedient to this angel whom God would send before them. Christ is the Angel of Jehovah; this is plainly taught by St. Paul, (1 Corinthians 10:9). They should have a comfortable settlement in the land of Canaan. How reasonable are the conditions of this promise; that they should serve the only true God; not the gods of the nations, which are no gods at all. How rich are the particulars of this promise! The comfort of their food, the continuance of their health, the increase of their wealth, the prolonging their lives to old age. Thus hath godliness the promise of the life that now is. It is promised that they should subdue their enemies. Hosts of hornets made way for the hosts of Israel; such mean creatures can God use for chastising his people's enemies. In real kindness to the church, its enemies are subdued by little and little; thus we are kept on our guard, and in continual dependence on God. Corruptions are driven out of the hearts of God's people, not all at once, but by little and little. The precept with this promise is, that they should not make friendship with idolaters. Those that would keep from bad courses, must keep from bad company. It is dangerous to live in a bad neighbourhood; others' sins will be our snares. Our greatest danger is from those who would make us sin against God.
John Calvin Bible Commentary
Only thy holy things.This passage more clearly explains what was meant by the foregoing precepts, viz., that but one place was set apart for the performance of their sacred rites, lest, if each should offer wherever it pleased him, religion should be corrupted, and by degrees the various altars should beget as many gods. He therefore commands that all the victims should be sacrificed on one altar, with a provision that the blood should be poured out.
McArther Bible Commentary
sacred pillars. Stone markers of pagan shrines were absolutely intolerable once the land had been taken from the tribes just mentioned in the previous verse.
Bible Cross References
Exodus 20:5 Exodus 23:13 Exodus 23:32 Exodus 23:33 Exodus 34:13 Leviticus 26:1 Numbers 33:52 Deuteronomy 7:5 Deuteronomy 12:3 Deuteronomy 12:30 2 Kings 3:2 2 Kings 18:4

Verse 25

Matthew Henry's Concise Bible Commentary
God promises to conduct the Israelites to Canaan.
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, mine angel. The precept joined with this promise is, that they be obedient to this angel whom God would send before them. Christ is the Angel of Jehovah; this is plainly taught by St. Paul, (1 Corinthians 10:9). They should have a comfortable settlement in the land of Canaan. How reasonable are the conditions of this promise; that they should serve the only true God; not the gods of the nations, which are no gods at all. How rich are the particulars of this promise! The comfort of their food, the continuance of their health, the increase of their wealth, the prolonging their lives to old age. Thus hath godliness the promise of the life that now is. It is promised that they should subdue their enemies. Hosts of hornets made way for the hosts of Israel; such mean creatures can God use for chastising his people's enemies. In real kindness to the church, its enemies are subdued by little and little; thus we are kept on our guard, and in continual dependence on God. Corruptions are driven out of the hearts of God's people, not all at once, but by little and little. The precept with this promise is, that they should not make friendship with idolaters. Those that would keep from bad courses, must keep from bad company. It is dangerous to live in a bad neighbourhood; others' sins will be our snares. Our greatest danger is from those who would make us sin against God.
John Wesley's Bible Commentary
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. And 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.
John Calvin Bible Commentary
And ye shall serve the Lord your God.It is true that this promise is very similar to others, to which I have assigned a peculiar place, but it has this difference, that, in inviting the people to be zealous in keeping the Law, it sets before their eyes the effect of the covenant already made with their fathers, in order that they may more cheerfully receive the Law. Therefore there was good reason for my saying just before that the promises which refer to the past have their appropriate place here, where their minds are prepared to obey God and keep His Law, because the race of Abraham God had chosen to Himself, that tie may continually visit them with His favor. He therefore promises them His blessing on their bread and water and bodily health, for on these three things depend the condition of our present life. Two other things He adds — fecundity in generation, and length of days. The sum is, that they had been prevented by God’s loving-kindness, in order that they might willingly honor Him, and that now all He had promised them was close at hand, if only they responded to His grace. But, although the fertility of the land was great, and its productions various and abundant, no mention is here made, as in other places, of wine or oil, but only of simple food, as if He had said that the necessary supports of life should not be wanting to them.
McArther Bible Commentary
Proper worship brought with it due rewards, not only good harvests and a good water supply, but also physical health, including fertility and safe pregnancies.
Bible Cross References
Matthew 4:10 Exodus 15:26 Leviticus 11:44 Leviticus 26:3 Deuteronomy 6:13 Deuteronomy 7:15 Deuteronomy 10:12 Deuteronomy 28:1 Joshua 22:5 1 Samuel 12:20 Ecclesiastes 5:20 Daniel 1:15

Verse 26

Matthew Henry's Concise Bible Commentary
God promises to conduct the Israelites to Canaan.
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, mine angel. The precept joined with this promise is, that they be obedient to this angel whom God would send before them. Christ is the Angel of Jehovah; this is plainly taught by St. Paul, (1 Corinthians 10:9). They should have a comfortable settlement in the land of Canaan. How reasonable are the conditions of this promise; that they should serve the only true God; not the gods of the nations, which are no gods at all. How rich are the particulars of this promise! The comfort of their food, the continuance of their health, the increase of their wealth, the prolonging their lives to old age. Thus hath godliness the promise of the life that now is. It is promised that they should subdue their enemies. Hosts of hornets made way for the hosts of Israel; such mean creatures can God use for chastising his people's enemies. In real kindness to the church, its enemies are subdued by little and little; thus we are kept on our guard, and in continual dependence on God. Corruptions are driven out of the hearts of God's people, not all at once, but by little and little. The precept with this promise is, that they should not make friendship with idolaters. Those that would keep from bad courses, must keep from bad company. It is dangerous to live in a bad neighbourhood; others' sins will be our snares. Our greatest danger is from those who would make us sin against God.
John Wesley's Bible Commentary
The number of thy days I will fulfill - And they shall not be cut off in the midst by untimely deaths. Thus hath godliness the promise of the life that now is.
Bible Cross References
Deuteronomy 4:40 Deuteronomy 7:14 Job 5:26 Hosea 9:14

Verse 27

Matthew Henry's Concise Bible Commentary
God promises to conduct the Israelites to Canaan.
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, mine angel. The precept joined with this promise is, that they be obedient to this angel whom God would send before them. Christ is the Angel of Jehovah; this is plainly taught by St. Paul, (1 Corinthians 10:9). They should have a comfortable settlement in the land of Canaan. How reasonable are the conditions of this promise; that they should serve the only true God; not the gods of the nations, which are no gods at all. How rich are the particulars of this promise! The comfort of their food, the continuance of their health, the increase of their wealth, the prolonging their lives to old age. Thus hath godliness the promise of the life that now is. It is promised that they should subdue their enemies. Hosts of hornets made way for the hosts of Israel; such mean creatures can God use for chastising his people's enemies. In real kindness to the church, its enemies are subdued by little and little; thus we are kept on our guard, and in continual dependence on God. Corruptions are driven out of the hearts of God's people, not all at once, but by little and little. The precept with this promise is, that they should not make friendship with idolaters. Those that would keep from bad courses, must keep from bad company. It is dangerous to live in a bad neighbourhood; others' sins will be our snares. Our greatest danger is from those who would make us sin against God.
John Wesley's Bible Commentary
I will send my fear before thee - And they that fear will soon flee. Hosts of hornets also made way for the hosts of Israel; such mean creatures can God make use of for the chastising of his people's enemies.
John Calvin Bible Commentary
I will send my fear before thee. It is very clear from these words that God’s fatherly love towards the people is magnified, to prepare their minds to submit themselves to the yoke of the Law. Therefore their reward, if they should keep the Law, is not so much set before them here, as shame is denounced upon them if they should be ungrateful to God their deliverer, who was soon after about to give them the enjoyment of the promised land. Moreover, God is said to sent forth His fear, when by His secret inspiration He depresses men’s hearts. Whence we gather that fear, as well as courage, is in His hand. Of this no doubtful examples exist in every history, if only God obtained His due rights amongst men. It will often happen that the courage of brave men gives way to alarm, and on the other hand, that the timid and cowardly awake to sudden bravery. Where the cause is not discovered, the profane have recourse to the hidden dominion of fortune to account for it, or imagine that men’s minds have been stupified by Pan or the Satyrs.Let us however learn, that it is in God’s power to bend men’s hearts either way, so as both to cast down the courageous with terror, as well as to animate the timid. From this passage what we read inPsalm 44:2, 3, is taken, —“Thou didst drive out the heathen with thine hand, and plantedst them, (our fathers.) For they got not the land in possession by their own sword, neither did their own arm save them,” etc.Moreover, Rahab, who was both a harlot and belonged to an unbelieving nation, still acknowledged this, when she said to the spies, “our hearts did melt; for the Lord your God is God in heaven above, and in the earth beneath.” (Joshua 2:11.)She does not, indeed, express what we have here, that they were smitten from heaven with internal fear, but only says that their terror came from a sense of God’s power; still she admits that it is no human cause which makes them thus to tremble. Moses ascends higher, that God puts to flight or routs their enemies not only by setting before them external objects of terror, but that He works also inwardly in their hearts, that they may fly in confusion and alarm; as it follows in the end of the verse, “I will make them turn their backs,” as much as to say, that He would cause them immediately to retreat, and not even to sustain the sight of the people.
Bible Cross References
Genesis 35:5 Exodus 15:16 Exodus 33:2 Deuteronomy 2:25 Deuteronomy 7:23 Deuteronomy 11:25 Joshua 2:9 2 Samuel 22:41 Psalm 18:40 Psalm 21:12

Verse 28

Matthew Henry's Concise Bible Commentary
God promises to conduct the Israelites to Canaan.
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, mine angel. The precept joined with this promise is, that they be obedient to this angel whom God would send before them. Christ is the Angel of Jehovah; this is plainly taught by St. Paul, (1 Corinthians 10:9). They should have a comfortable settlement in the land of Canaan. How reasonable are the conditions of this promise; that they should serve the only true God; not the gods of the nations, which are no gods at all. How rich are the particulars of this promise! The comfort of their food, the continuance of their health, the increase of their wealth, the prolonging their lives to old age. Thus hath godliness the promise of the life that now is. It is promised that they should subdue their enemies. Hosts of hornets made way for the hosts of Israel; such mean creatures can God use for chastising his people's enemies. In real kindness to the church, its enemies are subdued by little and little; thus we are kept on our guard, and in continual dependence on God. Corruptions are driven out of the hearts of God's people, not all at once, but by little and little. The precept with this promise is, that they should not make friendship with idolaters. Those that would keep from bad courses, must keep from bad company. It is dangerous to live in a bad neighbourhood; others' sins will be our snares. Our greatest danger is from those who would make us sin against God.
John Calvin Bible Commentary
And I will send hornets.Although that secret terror, of which He had made mention, would be sufficient to put their enemies to flight, He states that there would also be other ready means, to rout them without any danger, or much difficulty to His people. Yet He does not threaten to send great and powerful warriors, but only insects and hornets; as much as to say, that God would be so entirely propitious to His people that He would prepare and arm even the smallest animals to destroy their enemies.Thus is the easiness of their victory shewn; because, without the use of the sword, hornets alone would suffice to rout and exterminate their enemies. He adds, however, an exception, lest the Israelites should complain, if the land should not immediately lie open to them empty and cleared of its old inhabitants; and He reminds them that it would be advantageous to them that He should consume their enemies by degrees. Although, therefore, God might at first sight seem to perform less than He had promised, and thus to retract or diminish somewhat from His grace; yet Moses shews that in this respect also He was considering their welfare, lest the wild beasts should rush in upon the bare and desert land, and prove more troublesome than the enemies themselves. It came to pass indeed, through the people’s slackness, that they were long mixed with their enemies, because they executed with too little energy the vengeance of God; yea, His menace against them by the mouth of Joshua was then fulfilled,“if ye cleave unto the remnant of these nations, know for a certainty that the Lord your God will no more drive out any of these nations from before you; but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until ye perish from off this good land, which the Lord your God hath given you.” (Joshua 23:12, 13.)The fact, therefore, that it was later and at the end of David’s reign that these wicked and heathen nations were exterminated so as to deliver up to the people the quiet possession of the land, must be attributed to their own fault, since unbelief and ingratitude rendered them inactive, and disposed to indulge their ease. But, if no such inactivity had delayed the fulfillment of the promise, they would have found that the final destruction of the nations by God would have been delayed no longer than was good for them.
McArther Bible Commentary
hornets. This figurative expression of the panic-producing power of God parallels "My fear" (Exo 23:27), which was the obvious effect of "My angel" having been the advance guard to the conquest (Exo 23:23). In anticipation of the conquest of their land, Israel was being given another reminder that victory depended on God and not their own efforts alone. Fear and panic did play a strategic role in the victories in Transjordan and Canaan (Num 22:3; Jos 2:9, Jos 2:11; Jos 5:1; Jos 9:24). An alternative non-figurative view is based upon the bee or wasp being a heraldic symbol of Egyptian pharaohs whose steady succession of military strikes into Canaan year after year God providentially used to weaken Canaan prior to the invasion by Israel.
Bible Cross References
Genesis 15:19 Exodus 33:2 Exodus 34:11 Deuteronomy 7:20 Joshua 24:11 Joshua 24:12 Psalm 80:9

Verse 29

Matthew Henry's Concise Bible Commentary
God promises to conduct the Israelites to Canaan.
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, mine angel. The precept joined with this promise is, that they be obedient to this angel whom God would send before them. Christ is the Angel of Jehovah; this is plainly taught by St. Paul, (1 Corinthians 10:9). They should have a comfortable settlement in the land of Canaan. How reasonable are the conditions of this promise; that they should serve the only true God; not the gods of the nations, which are no gods at all. How rich are the particulars of this promise! The comfort of their food, the continuance of their health, the increase of their wealth, the prolonging their lives to old age. Thus hath godliness the promise of the life that now is. It is promised that they should subdue their enemies. Hosts of hornets made way for the hosts of Israel; such mean creatures can God use for chastising his people's enemies. In real kindness to the church, its enemies are subdued by little and little; thus we are kept on our guard, and in continual dependence on God. Corruptions are driven out of the hearts of God's people, not all at once, but by little and little. The precept with this promise is, that they should not make friendship with idolaters. Those that would keep from bad courses, must keep from bad company. It is dangerous to live in a bad neighbourhood; others' sins will be our snares. Our greatest danger is from those who would make us sin against God.
McArther Bible Commentary
The occupation would be a gradual but effective process taking longer than a year to accomplish, but ensuring full control of a land in good condition and not left desolate by a sweeping and destructive warfare. The reference to the multiplication of wild beasts if the land was desolated underscores the fertility of the land and its ability to support life.
Bible Cross References
Deuteronomy 7:22 Exodus 23:30

Verse 30

Matthew Henry's Concise Bible Commentary
God promises to conduct the Israelites to Canaan.
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, mine angel. The precept joined with this promise is, that they be obedient to this angel whom God would send before them. Christ is the Angel of Jehovah; this is plainly taught by St. Paul, (1 Corinthians 10:9). They should have a comfortable settlement in the land of Canaan. How reasonable are the conditions of this promise; that they should serve the only true God; not the gods of the nations, which are no gods at all. How rich are the particulars of this promise! The comfort of their food, the continuance of their health, the increase of their wealth, the prolonging their lives to old age. Thus hath godliness the promise of the life that now is. It is promised that they should subdue their enemies. Hosts of hornets made way for the hosts of Israel; such mean creatures can God use for chastising his people's enemies. In real kindness to the church, its enemies are subdued by little and little; thus we are kept on our guard, and in continual dependence on God. Corruptions are driven out of the hearts of God's people, not all at once, but by little and little. The precept with this promise is, that they should not make friendship with idolaters. Those that would keep from bad courses, must keep from bad company. It is dangerous to live in a bad neighbourhood; others' sins will be our snares. Our greatest danger is from those who would make us sin against God.
Bible Cross References
Deuteronomy 7:22 Joshua 23:4 Joshua 23:9

Verse 31

Matthew Henry's Concise Bible Commentary
God promises to conduct the Israelites to Canaan.
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, mine angel. The precept joined with this promise is, that they be obedient to this angel whom God would send before them. Christ is the Angel of Jehovah; this is plainly taught by St. Paul, (1 Corinthians 10:9). They should have a comfortable settlement in the land of Canaan. How reasonable are the conditions of this promise; that they should serve the only true God; not the gods of the nations, which are no gods at all. How rich are the particulars of this promise! The comfort of their food, the continuance of their health, the increase of their wealth, the prolonging their lives to old age. Thus hath godliness the promise of the life that now is. It is promised that they should subdue their enemies. Hosts of hornets made way for the hosts of Israel; such mean creatures can God use for chastising his people's enemies. In real kindness to the church, its enemies are subdued by little and little; thus we are kept on our guard, and in continual dependence on God. Corruptions are driven out of the hearts of God's people, not all at once, but by little and little. The precept with this promise is, that they should not make friendship with idolaters. Those that would keep from bad courses, must keep from bad company. It is dangerous to live in a bad neighbourhood; others' sins will be our snares. Our greatest danger is from those who would make us sin against God.
McArther Bible Commentary
I will set your bounds. God gave both broad and more detailed geographic descriptions of the land. Even limited demarcation of borders was sufficient to lay out the extent of their possession. It would extend from the Gulf of Aqabah to the Mediterranean Sea and from the desert in the Negev to the river of the northern boundary.
Bible Cross References
Genesis 15:18 Deuteronomy 1:7 Deuteronomy 1:8 Deuteronomy 2:33 Deuteronomy 2:36 Deuteronomy 9:3 Deuteronomy 11:24 Deuteronomy 20:16 Joshua 21:44 Joshua 24:11 Joshua 24:12 Joshua 24:18 1 Kings 8:65 1 Kings 11:2 Psalm 72:8

Verse 32

Matthew Henry's Concise Bible Commentary
God promises to conduct the Israelites to Canaan.
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, mine angel. The precept joined with this promise is, that they be obedient to this angel whom God would send before them. Christ is the Angel of Jehovah; this is plainly taught by St. Paul, (1 Corinthians 10:9). They should have a comfortable settlement in the land of Canaan. How reasonable are the conditions of this promise; that they should serve the only true God; not the gods of the nations, which are no gods at all. How rich are the particulars of this promise! The comfort of their food, the continuance of their health, the increase of their wealth, the prolonging their lives to old age. Thus hath godliness the promise of the life that now is. It is promised that they should subdue their enemies. Hosts of hornets made way for the hosts of Israel; such mean creatures can God use for chastising his people's enemies. In real kindness to the church, its enemies are subdued by little and little; thus we are kept on our guard, and in continual dependence on God. Corruptions are driven out of the hearts of God's people, not all at once, but by little and little. The precept with this promise is, that they should not make friendship with idolaters. Those that would keep from bad courses, must keep from bad company. It is dangerous to live in a bad neighbourhood; others' sins will be our snares. Our greatest danger is from those who would make us sin against God.
McArther Bible Commentary
make no covenant. International diplomacy, with its parity or suzerainty treaties, was not an option open to Israel in dealing with the tribes living within the designated borders of the Promised Land (Deu 7:1-2). All these treaties were accompanied by the names of the nations' gods, so it was fitting to deliver a charge not to make a treaty (covenant) with them, nor to serve their pagan gods. The situation with other nations outside the land being given to Israel was different (cf. Deu 20:10-18).
Bible Cross References
Exodus 23:13 Exodus 23:24 Exodus 34:12 Deuteronomy 7:2 Joshua 9:7 Joshua 9:15 Judges 2:2

Verse 33

Matthew Henry's Concise Bible Commentary
God promises to conduct the Israelites to Canaan.
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, mine angel. The precept joined with this promise is, that they be obedient to this angel whom God would send before them. Christ is the Angel of Jehovah; this is plainly taught by St. Paul, (1 Corinthians 10:9). They should have a comfortable settlement in the land of Canaan. How reasonable are the conditions of this promise; that they should serve the only true God; not the gods of the nations, which are no gods at all. How rich are the particulars of this promise! The comfort of their food, the continuance of their health, the increase of their wealth, the prolonging their lives to old age. Thus hath godliness the promise of the life that now is. It is promised that they should subdue their enemies. Hosts of hornets made way for the hosts of Israel; such mean creatures can God use for chastising his people's enemies. In real kindness to the church, its enemies are subdued by little and little; thus we are kept on our guard, and in continual dependence on God. Corruptions are driven out of the hearts of God's people, not all at once, but by little and little. The precept with this promise is, that they should not make friendship with idolaters. Those that would keep from bad courses, must keep from bad company. It is dangerous to live in a bad neighbourhood; others' sins will be our snares. Our greatest danger is from those who would make us sin against God.
Bible Cross References
Exodus 10:7 Exodus 23:24 Exodus 34:12 Deuteronomy 7:1 Deuteronomy 7:16 Deuteronomy 12:30 Deuteronomy 20:18 Joshua 23:13 Judges 2:3 Psalm 106:36