Read-Post Through the Bible

[daniel1212av]

V. 2: “I am the LORD thy God,...” The supreme Law Giver declares who He is, even the very One whose power and grace they have recently realized. The LORD doe not redeem simply for our temporal relief, nor simply to rescue us from the eternal consequences of our sins, but that we should bear fruit unto holiness, and corporately “unto the measure of the stature of the fulness of Christ” (Eph. 4:13), which is a fuller form of salvation. “I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness” (Rom 6:19). “Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God”  (Rom 7:4).

V. 3: “Thou shalt have no other gods before me.”Idolatry is overall the mother of all sins. Whatever we live for, whatever holds our highest affection or is our chief security, overall or at any given time, is our God, overall or at that time. Thus we all are all guilty of idolatry, and every time we sin it is ultimately idolatry. Only “the only wise God” is infinitely holy, perfectly just, and yet sacrificially gracious, and He alone can say,  “I will never leave thee, nor forsake thee” (Heb. 13:5), and He alone is worthy of our implicit faith and greatest love. “Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen“ (1 Tim 1:17). This commandment finds it's positive expression in Dt. 6:5, and  is reiterated in the New Testament:”And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself”  (Luke 10:27; cf. 1 Cor. 10:31).
 
Almighty God does not need anything (Acts 17:25), and when He commands man to love Him above all else it is to our benefit,. Created things are neither worthy of our ultimate trust or affection, and will ultimately do us harm as well as fail us. Apart from loving and thus obeying God supremely we will not always love our neighbor beneficially, and many things today are done in the name of love that are immediately or eternally destructive. And as it is to our detriment when we make anything else our god, then if God is holy and does love,  then He will punish sin, and the history of Israel testifies to both the long suffering of the the living and true God in the face of Israel's idolatry, and the terrible consequences of their impenitence. The woes of a society are  related to it's vain worship of deities (which even atheists have) other than the God of the Bible, who is supremely manifested in the Son of God, Jesus Christ, who gave Himself for our sins and rose to glory, and who thus offers salvation to all who will truly repent and believe. Praise the Lord.

V. 4: “Thou shalt not make unto thee any graven image,...” This refers most immediately to attempts to represent God, “for ye saw no manner of similitude on the day that the LORD spake unto you in Horeb out of the midst of the fire” (Dt. 14:15).  Though this prohibition refers to carved images, i think the spirit of it extends to any detailed attempts to represent the person of God.  And since, unlike God's creation, any appearance of God should bring worship, it is impossible to attempt to make any kind of real representations of almighty God without transgressing this command. Men not only cannot properly do so, but inevitably we end up making an  image (even in our minds) that is distorted after our own liking or misconceptions. I myself am even wary  of detailed representations of Christ, as He is God manifest in the flesh (1 Tim. 3:16), even though unlike the Father, Jesus form was seen, yet it was not recorded as an image (though  Rv. 1:13-16 describes His glorified appearance). And in any case,  people did not come to Him due to any special “form nor comeliness” or “beauty that we should desire him” thereby (Is. 53:2).  But the clear prohibition is against attempts at making 3 dimensional type representations of the invisible God whom no man has seen unveiled in His fully glory, “Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen” (1 Tim 6:16).

V. 4b: “or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth:” This prohibition against carved images of things created by God flows from the first commandment, and is related to the pagan idolatry which was prevalent around them, but which has never ceased. I do not think it precludes all images/picture in general (in which case we would have to basically go back to DOS computers, and nothing in the New Testament says anything about art in general), but to representations in a religious setting  that either invites worship or are designed to be worshiped. “Ye shall make you no idols nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down unto it: for I am the LORD your God” (Lv. 26:1). Yet worship of anything outside of God is sin, including people or created things, as well as non-religious man-made images, even if they are not set up to be so. Today in the western world statues and inanimate images may not be widely worshiped, but pleasures, possessions and power, and people regularly are.  This second commandment, like the first, is reiterated under the New covenant: “Little children, keep yourselves from idols. Amen”  (1 John 5:21).
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[daniel1212av]

Vs. 5, 6
 5a: “Thou shalt not bow down thyself to them, nor serve them:” While worship is first of all done in the heart, in the Bible worship is often shown outwardly by the act of bowing down, and in fact that is what the Hebrew word [7812] for worship means, to depress, or prostrate, make to stoop, etc. The bowing down in idolatrous worship which the Lord forbade is what the Israelites would later be chastened for doing: “And it came to pass, when the judge was dead, that they returned, and corrupted themselves more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way” (Judg 2:19) .

Only rarely did any man of God receive bowing down in obeisance, not as to God but in humble abasement to man, and though God can and will make the enemies of His people bow down to them (Rev. 3:9), it is never shown to be on a regular voluntary basis. The Jews understood what bowing down normally signified, and the offense of Mordecai (the devout Jew) was that he "bowed not nor did him [wicked Haman] reverence" [7812] (Est. 3:5). Meanwhile, a Godly example to voluntary worship is shown in that of Peter's reaction when, “Cornelius met him, and fell down at his feet, and worshipped him. But Peter took him up, saying, Stand up; I myself also am a man” (Acts 10:26). When the awe-struck apostle John feel down to worship the angel sent by Jesus (Rev. 22:16), the angel commanded him "See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God" (Rev. 19:10; 22:9).

In contrast, the Lord Jesus uniquely regularly received worship as to God, even as He did and said things that declared that He was God manifest in the flesh. He never prohibited anyone from bowing down/worshipping Him, and blessed souls who did, such as the leper who was made whole by so doing (Lk. 17:12-19). May we and many more follow His humble example. 

V. 5b: “for I the LORD thy God am a jealous God,” The jealousy spoken of as an attribute of God is not that birthed of selfishness or insecurity, as is usually the case with man, but a reaction that is one  of   perfect holiness, and watchful and wise Divine love, which is moved to chastisement or wrath when His chosen foolishly worship and serve “the creature more than the Creator, who is blessed for ever” (Rm. 1:25). And simply by reason of His being the supreme and immutable perfect Creator, The LORD has every right to require worship of Him, though He requires it for our benefit. 

5c, 6: “visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;  And showing mercy unto thousands of them that love me, and keep my commandments” (cf. Ex. 34:6, 7). The LORD is both merciful and just, and accordingly He punishes sin, yet the LORD does not actually punish as personally guilty the children of disobedient parents (Ezek. 18:20), though we suffer the effects of other's actions, nor is God actually rewarding the children of the just when they enter into other men's good labours (cf. Jn. 4:38), though we benefit from them. God need not always restrain man from doing evil (though if He did not restrain evil this world would go down like a roller coaster), nor does He usually allow our actions to only affect ourselves, and Scripture afford many examples of both things suffered through the actions of parents (etc.) as well as blessings enjoyed by their righteousness,. And in this we are all cause agents as well as recipients, and we are all evil-affected by Adam's sin. Yet the LORD turns that curse into  blessing, especially in the end, for those who effectually trust in (and thus obey) the supreme scapegoat (cf. Lv. 16; Is. 53), the LORD Jesus, whom the Father sent to be propitiation for our sins and the Savior of the world (1 Jn. 4:10, 14). May i do better at giving God the glory for so great salvation at so great a price!

V. 7: “Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.”  That His name should be used profanely seems to be a primary commandment for Hollywood (from the little i know of their theater works), and attaching “God” or “Christ” onto carnal curses is a common thing today, and which sin used to be a justly punishable offense in this State (http://www.mass.gov/legis/laws/mgl/272-36.htm). Doing so is mor grievous  to using a mothers precious picture for profane purposes, or a person with no credit using the good name of another to obtain things for himself without authorization. The title “God” or the name “Jesus Christ” is used in this manner in order to denote authority to carnal curses or purposes, as the flesh (including mine) seems to innately know is where the power resides.  I am by no means a world traveler, but it seems that use of God and Jesus Christ as a swear word is rather unique, and in any case the curses for such willful cursing are coming and are already seen.

But taking the Lord's name in vain is not only that of traditional swearing, but consistent with such use is that of appropriating the title or name of God, LORD, Jesus, etc., in order to validate anything done in the flesh, including ministry. Or that of using “praise the LORD” in a perfunctory manner, which is very easy to do today in our typically superficial Christianity. Of this i think many of us have been guilty.  This third moral commandment is reiterated under the New Covenant as concerns speech in Col. 3:8; and in principal by way of reproofs of those who misappropriate the name of Jesus, such as “false apostles” and those who characteristically “profess that they know God; but in works they deny Him” (Titus 1:16).  
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[daniel1212av]

V. 8: “Remember the sabbath day, to keep it holy.” Though “the LORD blessed the seventh day, and sanctified it: because that in it he had rested from all his work” in Gn. 2:3, there is no command given to man to keep it (nor record of him doing so) until here, which Nehemiah 9:13-14 helps to confirm.  Sabbath keeping was a sign of their consecration to God (Ex. 31:13, 17), and unlike Israel (Jer. 17:27), there is no record of God judging the lost for not keeping it. The penalty for doing work that was not necessary was a capital offense (Ex. 31:14; 35:2; Num.15:33-36).

However (and the following is what i believe is true, but it is not a salvation issue, though some on the other side make it one), unlike the other nine of the ten commandments, a reiteration of 4th commandment is conspicuously absent in the New Testament, and now where is there any command ever given under the New Covenant to the church to keep the 7th day Sabbath. Nor is there any mention of the post-Pentecost apostles or an established church specifically meeting on the 7th day as a Christian assembly, unlike on the 1st day (cf. Jn.20:1,19; Acts 2:1ff; Acts 20:7; 1Cor.16:2).  http://www.middletownbiblechurch.org/reformed/sabbath.htm That is because 7th day Sabbath keeping falls into the category of ceremonial law, the ritual observance of Jewish “days, and months, and times, and years” (Gal. 4:10), which Paul chastised the Galatians for doing, and warned the Colossians, “Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath: Which are a shadow of things to come; but the body is of Christ.” (Col 2:16-17). That is,  while they had and have some value in and of themselves, they were things which foreshadowed Christ (the body that made the shadows) and New covenant realities, which also included ordinances regarding “meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation” (Heb. 9:10). Like circumcision, the observance of the 7th day Sabbath was an everlasting[Hl5769] covenant (Gn. 17:13, 19; 31:16), as was the whole law (1 Chr. 16:17). But as circumcision is observed under it's New covenant fulfillment, wherein “circumcision is that of the heart, in the spirit, and not in the letter” (Rm. 2:29), that of a new creature and faith which worketh by love” (Gal. 6:15; 5:6), so the Sabbath was a type of the rest one can find only in Christ, from his own works to save him (or powers to effectually serve Him), and that of eternity (Heb. 4; Rv. 13:14). As regards the observance of days, we have a precedent for the observing the first day of the week when Christ rested from His atoning work, but the most important thing is why we observe such (Rm. 14:5, 6), which is honor God.  However, as souls that are to be led by the Holy Spirit within the bounds of Scripture, i believe we should avoid falling into the form of the ritualistic observance of liturgical seasons etc, or any Christianized paganism.

V. 12: “Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.”  Having provided commandments regarding man's responsibility toward God, the LORD lays down the first one concerning man. The first authority and the one man owes his first duty to outside of God is his parents, and the rebellion against parental authority results in rebellion against other authorities after them (which ultimately requires the power of the State to grow, or anarchy to reign). By observing this command which is beneficial by principal to society, they would realize God's blessing of longevity. Contrariwise, when a nation forsakes such a holy commandment, it foretells it's premature demise. 

V. 13: “Thou shalt not kill.” Though this word can denote one who is an executor (Num. 35:25-28), the prohibition here is against murder, that of unjust or unlawful killing. While unjust kiling is wrong when done by any person or power, individuals are not validated  to execute capital punishment outside of legitimate authority. Just killing can be done by established authority, which God recognizes. The LORD himself established government, and the first Hebrew “Supreme Court” in Dt. 17 had powers of capital punishment, and many laws carried the death penalty for their transgression  (http://peacebyjesus.witnesstoday.org/TheDeathPenalty.html). The Holy Spirit establishes in Rm. 13 that the civil higher powers (such as the Roman government) “beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil” (Rm. 13:4; cf. 1 Pt. 2:14). He also established a judicial system, whereby “the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify against any person to cause him to die” (Num 35:30).   This interprets Ex. 20:5 as well as Gn. 9:6, “Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man.”

V.14:  “Thou shalt not commit adultery.” After love for parents shown in honoring them (by obedience and affection, etc.), the next priority is fidelity to one's spouse. And as marital relations require vulnerability, which requires security, not only can such relations only lawfully take place within the context of marriage, that of a social contract and a life long commitment to love, but for such to be what they should be faithfulness to one's spouse must be assured. The failure of this is devastating, and is the only clear condition for which divorce might be allowed (Mt. 19:19: with abandonment being a possible second: 1 Cor. 7:15).
   
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[daniel1212av]

V. 15: “Thou shalt not steal.”  This includes more than simply material things, or or high value. And is one of the primary things the devil seeks to do (Jn. 10:10).
   
V. 16: “Thou shalt not bear false witness against thy neighbour.” “He that worketh deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight. (Psa 101:7). “ and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.”

V. 17: “Thou shalt not covet..” any created thing. To covet is to be focused on something you desire but which is not yours to have. King David coveted a women and paid dearly for it, and Ahab coveted Naboth's vineyard and it would have cost him his life if he was not earnestly repentant (1 Kng. 21).

Exo 20:18-21 -
This law, which is so extensive that we cannot measure it, so spiritual that we cannot evade it, and so reasonable that we cannot find fault with it, will be the rule of the future judgment of God, as it is for the present conduct of man. If tried by this rule, we shall find our lives have been passed in transgressions. And with this holy law and an awful judgment before us, who can despise the gospel of Christ? And the knowledge of the law shows our need of repentance. In every believer's heart sin is dethroned and crucified, the law of God is written, and the image of God renewed. The Holy Spirit enables him to hate sin and flee from it, to love and keep this law in sincerity and truth; nor will he cease to repent.. – MHCC

Exo 20:18-19 -
(cf. Deu_5:19-33). The terrible phenomena, amidst which the Lord displayed His majesty, made the intended impression upon the people who were stationed by the mountain below, so that they desired that God would not speak to them any more, and entreated Moses through their elders to act as mediator between them, promising at the same time that they would hear him (cf. Exo_19:9, Exo_19:16-19). ראים, perceiving: ראה to see being frequently used for perceiving, as being the principle sense by which most of the impressions of the outer world are received (e.g., Gen_42:1; Isa_44:16; Jer_33:24). לפּידם, fire-torches, are the vivid flashes of lightning (Exo_19:16). “They trembled and stood afar off:” not daring to come nearer to the mountain, or to ascend it. “And they said,” viz., the heads of the tribes and elders: cf. Deu_5:20, where the words of the people are more fully given. “Lest we die:” cf. Deu_5:21-23. Though they had discovered that God speaks with man, and yet man lives; they felt so much that they were בּשׂר, flesh, i.e., powerless, frail, and alienated by sin from the holy God, that they were afraid lest they should be consumed by this great fire, if they listened any longer to the voice of God. – K+D

Exo 20:22-26 -
Moses having entered into the thick darkness, God there spake in his hearing all that follows from hence to the end of Chapter 23, which is mostly an exposition of the ten commandments. The laws in these verses relate to God's worship. The Israelites are assured of God's gracious acceptance of their devotions. Under the gospel, men are encouraged to pray every where, and wherever God's people meet in his name to worship him, he will be in the midst of them; there he will come unto them, and will bless them. – K+D

V. 23: “Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold.“ God need no help from paganism, and  unity at the expense of essential truth is worse than division because of it. And as the LORD spoke to them out of thick darkness, He needs no “aids to worship” that attempt to make the glorified God more tangible. Meanwhile,  the church corporate is is supposed to be the closest thing to the incarnated Christ.

Exo 20:22-23 - the Lord said unto Moses--It appears from Deu_4:14-16, that this injunction was a conclusion drawn from the scene on Sinai--that as no similitude of God was displayed then, they should not attempt to make any visible figure or form of Him. – JFB

V. 25: “Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon.”  The place of worship was not meant to be a a tower of Babel. And since the fall, the consequences of which the west increasingly seeks to ignore, public nakedness is seen in the Bible as a shameful thing, and when the naked Gadarene demoniac was delivered by Jesus  he was clothed (Mk. 5:15). 
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[daniel1212av]

Exo 20:22-26 -
2. Two arguments are here hinted against image-worship: - (1.) That thereby they would affront God, intimated in that, You shall not make with me gods. Though they pretended to worship them but as representations of God, yet really they made them rivals with God, which he would not endure. (2.) That thereby they would abuse themselves, intimated in that, “You shall not make unto you gods; while you think by them to assist your devotion, you will really corrupt it, and put a cheat upon yourselves.” At first, it should seem, they made their images for worship of gold and silver, pretending, by the richness of those metals, to honour God, and, by the brightness of them, to affect themselves with his glory; but, even in these, they changed the truth of God into a lie, and so, by degrees, were justly given up to such strong delusions as to worship images of wood or stone.

II. They are here directed in making altars for worship: it is meant of occasional altars, such as they reared now in the wilderness, before the tabernacle was erected, and afterwards upon special emergencies, for present use, such as Gideon built (Jdg_6:24), Manoah (Jdg_13:19), Samuel (1Sa_7:17), and many others. We may suppose, now that the people of Israel were, with this glorious discovery which God had made of himself to them, that many of them would incline, in this pang of devotion, to offer sacrifice to God; and, it being necessary to a sacrifice that there be an alter, they are here appointed,

1. To make their altars very plain, either of earth or of unhewn stone, Exo_20:24, Exo_20:25. That they might not be tempted to think of a graven image, they must not so much as hew into shape the stones that they made their altars of, but pile them up as they were, in the rough. This rule being prescribed before the establishment of the ceremonial law, which appointed altars much more costly, intimates that, after the period of that law, plainness should be accepted as the best ornament of the external services of religion, and that gospel-worship should not be performed with external pomp and gaiety. The beauty of holiness needs no paint, nor do those do any service to the spouse of Christ that dress her in the attire of a harlot, as the church of Rome does: an altar of earth does best.

2. To make their altars very low (Exo_20:26), so that they might not go up by steps to them. That the higher the altar was, and the nearer heaven, the more acceptable the sacrifice was, was a foolish fancy of the heathen, who therefore chose high places; in opposition to this, and to show that it is the elevation of the heart, not of the sacrifice, that God looks at, they were here ordered to make their altars low. We may suppose that the altars they reared in the wilderness, and other occasional altars, were designed only for the sacrifice of one beast at a time; but the altar in Solomon's temple, which was to be made much longer and broader, that it might contain many sacrifices at once, was made ten cubits high, that the height might bear a decent proportion to the length and breadth; and to that it was requisite they should go up by steps, which yet, no doubt, were so contrived as to prevent the inconvenience here spoken of, the discovering of their nakedness thereon. – Henry.

[daniel1212av]

(Exo 21)  Now these are the judgments which thou shalt set before them. {2} If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing. {3} If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him. {4} If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master's, and he shall go out by himself. {5} And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free: {6} Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an awl; and he shall serve him for ever.

{7} And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do. {8} If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her. {9} And if he have betrothed her unto his son, he shall deal with her after the manner of daughters. {10} If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish. {11} And if he do not these three unto her, then shall she go out free without money.

{12} He that smiteth a man, so that he die, shall be surely put to death. {13} And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee. {14} But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die. {15} And he that smiteth his father, or his mother, shall be surely put to death. {16} And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death. {17} And he that curseth his father, or his mother, shall surely be put to death. {18} And if men strive together, and one smite another with a stone, or with his fist, and he die not, but keepeth his bed: {19} If he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed. {20} And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished. {21} Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money. {22} If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine. {23} And if any mischief follow, then thou shalt give life for life, {24} Eye for eye, tooth for tooth, hand for hand, foot for foot, {25} Burning for burning, wound for wound, stripe for stripe. {26} And if a man smite the eye of his servant, or the eye of his maid, that it perish; he shall let him go free for his eye's sake. {27} And if he smite out his manservant's tooth, or his maidservant's tooth; he shall let him go free for his tooth's sake.

{28} If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit. {29} But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death. {30} If there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him. {31} Whether he have gored a son, or have gored a daughter, according to this judgment shall it be done unto him. {32} If the ox shall push a manservant or a maidservant; he shall give unto their master thirty shekels of silver, and the ox shall be stoned. {33} And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein; {34} The owner of the pit shall make it good, and give money unto the owner of them; and the dead beast shall be his. {35} And if one man's ox hurt another's, that he die; then they shall sell the live ox, and divide the money of it; and the dead ox also they shall divide. {36} Or if it be known that the ox hath used to push in time past, and his owner hath not kept him in; he shall surely pay ox for ox; and the dead shall be his own.

[daniel1212av]

Exodus 21 - The laws recorded in this chapter relate to the fifth and sixth commandments; and though they are not accommodated to our constitution, especially in point of servitude, nor are the penalties annexed binding on us, yet they are of great use for the explanation of the moral law, and the rules of natural justice. Here are several enlargements,  I. Upon the fifth commandment, which concerns particular relations.  1. The duty of masters towards their servants, their men-servants (Exo_21:2-6), and the maidservants (Exo_21:7-11).  2. The punishment of disobedient children that strike their parents (Exo_21:15), or curse them (Exo_21:17).  II. Upon the sixth commandment, which forbids all violence offered to the person of a man. Here is,  1. Concerning murder (Exo_21:12-14).  2. Man-stealing (Exo_21:16).  3. Assault and battery (Exo_21:18, Exo_21:19).  4. Correcting a servant (Exo_21:20, Exo_21:21).  5. Hurting a woman with child (Exo_21:22, Exo_21:23).  6. The law of retaliation (Exo_21:24, Exo_21:25).  7. Maiming a servant (Exo_21:26, Exo_21:27).  8. An ox goring (Exo_21:28-32).  9. Damage by opening a pit (Exo_21:33, Exo_21:34).  10. Cattle fighting (Exo_21:35, Exo_21:36). – Henry

The laws in America are principally based upon English law, which has much of it's basis upon ecclesiastical law, which in turn is cheifly based upon Biblical jurisprudence, though in all this there is much variations, subtractions and additions, especially recently.  Here is a link giving the side of  a Biblical basis for the Constitution:  http://www.creationism.org/csshs/v14n1p07.htm

Exo 21:1 -
The mishpatim (Exo_21:1) are not the “laws, which were to be in force and serve as rules of action,” as Knobel affirms, but the rights, by which the national life was formed into a civil commonwealth and the political order secured. These rights had reference first of all to the relation in which the individuals stood one towards another. The personal rights of dependants are placed at the head (Exo_21:2-11); and first those of slaves (Exo_21:2-6), which are still more minutely explained in Deu_15:12-18, where the observance of them is urged upon the hearts of the people on subjective grounds. K+D

Vs. 1 – 6: Slavery an an economic system was common, and rules regarding it are provided to Israel, which work for the prevention of abuses of their time rather that the promotion of them. Yet, as in the allowance of divorce which Christ rectified (Mt. 19:3-9), these laws were not the ideal, and to a degree were in condescension to the necessities of man and his times. And though this kind of slavery may be better than idleness, we find the  abolition  of  slavery in the outworking of the New covenant, in which a Christian is enjoined, “whatsoever ye would that men should do to you, do ye even so to them” (Mt. 7:12) in accordance with Scripture. Unlike Wilberforce. the first century Christians had no real natural political means to change slavery as an economic system, but how a master was to treat his servants is laid down, which established just pay and eliminated any allowance of abuse, “Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven” (Col 4:1). However, that slavery is not inherently good is seen in Paul's recommendation to them, “but if thou mayest be made free, use it rather” 1 Cor. 7:21). Meanwhile the attitude of  servants to masters is applicable to those employed today. (Eph. 6:5, 6; Col. 3:22; 1 Tim. 6:1; Tts. 2:9; 1 Pt. 2:18).

Exo 21:3-6 -
There were three different circumstances possible, under which emancipation might take place. The servant might have been unmarried and continued so (בּגפּו: with his body, i.e., alone, single): in that case, of course, there was no one else to set at liberty. Or he might have brought a wife with him; and in that case his wife was to be set at liberty as well. Or his master might have given him a wife in his bondage, and she might have borne him children: in that case the wife and children were to continue the property of the master. This may appear oppressive, but it was an equitable consequence of the possession of property in slaves at all. At the same time, in order to modify the harshness of such a separation of husband and wife, the option was given to the servant to remain in his master's service, provided he was willing to renounce his liberty for ever (Exo_21:5, Exo_21:6). This would very likely be the case as a general rule; for there were various legal arrangements, which are mentioned in other places, by which the lot of Hebrew slaves was greatly softened and placed almost on an equality with that of hired labourers (cf. Exo_23:12; Lev_25:6, Lev_25:39, Lev_25:43, Lev_25:53; Deu_12:18; Deu_16:11). In this case the master was to take his servant האלהים אל, lit., to God, i.e., according to the correct rendering of the lxx, πρὸς τὸ κριτήριον, to the place where judgment was given in the name of God (Deu_1:17; cf. Exo_22:7-8, and Deu_19:17), in order that he might make a declaration there that he gave up his liberty. His ear was then to be bored with an awl against the door or lintel of the house, and by this sign, which was customary in many of the nations of antiquity, to be fastened as it were to the house for ever. That this was the meaning of the piercing of the ear against the door of the house, is evident from the unusual expression in Deu_15:17, “and put (the awl) into his ear and into the door, that he may be thy servant for ever,” where the ear and the door are co-ordinates. “For ever,” i.e., as long as he lives. Josephus and the Rabbins would restrict the service to the time ending with the year of jubilee, but without sufficient reason, and contrary to the usage of the language, as לעלם is used in Lev_25:46 to denote service which did not terminate with the year of jubilee. (See the remarks on Lev_25:10; also my Archäologie.) – K+D
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2 b cntd..

[daniel1212av]

v. Exo 21:7 -
If a man sell his daughter - This the Jews allowed no man to do but in extreme distress - when he had no goods, either movable or immovable left, even to the clothes on his back; and he had this permission only while she was unmarriageable. It may appear at first view strange that such a law should have been given; but let it be remembered, that this servitude could extend, at the utmost, only to six years; and that it was nearly the same as in some cases of apprenticeship among us, where the parents bind the child for seven years, and have from the master so much per week during that period. – Clarke

Exo 21:12-17 -
Still higher than personal liberty, however, is life itself, the right of existence and personality; and the infliction of injury upon this was not only prohibited, but to be followed by punishment corresponding to the crime. The principle of retribution, jus talionis, which is the only one that embodies the idea of justice, lies at the foundation of these threats.

Exo_21:12-13
A death-blow was to be punished with death (cf. Gen_9:6; Lev_24:17). “He that smiteth a man and (so that) he die (whether on the spot or directly afterwards did not matter), he shall be put to death.” This general rule is still further defined by a distinction being drawn between accidental and intentional killing. “But whoever has not lain in wait (for another's life), and God has caused it to come to his hand” (to kill the other); i.e., not only if he did not intend to kill him, but did not even cherish the intention of smiting him, or of doing him harm from hatred and enmity (Num_35:16-23; Deu_19:4-5), and therefore did so quite unawares, according to a dispensation of God, which is generally called an accident because it is above our comprehension. For such a man God would appoint places of refuge, where he should be protected against the avenger of blood. (On this point, see Num_35:9.). - K+D

Exo 21:12 -
The case of murder of a free man and of a bondman. See Exo_21:20 note. The law was afterward expressly declared to relate also to foreigners, Lev_24:17, Lev_24:21-22; compare the marginal references. – Barnes

Exo 21:12-17 -
Still higher than personal liberty, however, is life itself, the right of existence and personality; and the infliction of injury upon this was not only prohibited, but to be followed by punishment corresponding to the crime. The principle of retribution, jus talionis, which is the only one that embodies the idea of justice, lies at the foundation of these threats.

Exo_21:12-13
A death-blow was to be punished with death (cf. Gen_9:6; Lev_24:17). “He that smiteth a man and (so that) he die (whether on the spot or directly afterwards did not matter), he shall be put to death.” This general rule is still further defined by a distinction being drawn between accidental and intentional killing. “But whoever has not lain in wait (for another's life), and God has caused it to come to his hand” (to kill the other); i.e., not only if he did not intend to kill him, but did not even cherish the intention of smiting him, or of doing him harm from hatred and enmity (Num_35:16-23; Deu_19:4-5), and therefore did so quite unawares, according to a dispensation of God, which is generally called an accident because it is above our comprehension. For such a man God would appoint places of refuge, where he should be protected against the avenger of blood. (On this point, see Num_35:9.).

Exo_21:14-17
“But he who acts presumptuously against his neighbour, to slay him with guile, thou shalt take him from Mine altar that he may die.” These words are not to be understood as meaning, that only intentional and treacherous killing was to be punished with death; but, without restricting the general rule in Exo_21:12, they are to be interpreted from their antithesis to Exo_21:13, as signifying that even the altar of Jehovah was not to protect a man who had committed intentional murder, and carried out his purpose with treachery. (More on this point at Num_35:16.) By this regulation, the idea, which was common to the Hebrews and many other nations, that the altar as God's abode afforded protection to any life that was in danger from men, was brought back to the true measure of its validity, and the place of expiation for sins of weakness (cf. Lev_4:2; Lev_5:15, Lev_5:18; Num_15:27-31) was prevented from being abused by being made a place of refuge for criminals who were deserving of death. Maltreatment of a father and mother through striking (Exo_21:15), man-stealing (Exo_21:16), and cursing parents (Exo_21:17, cf. Lev_20:9), were all to be placed on a par with murder, and punished in the same way. By the “smiting” (הכּה) of parents we are not to understand smiting to death, for in that case ומת would be added as in Exo_21:12, but any kind of maltreatment. The murder of parents is not mentioned at all, as not likely to occur and hardly conceivable. The cursing (קלּל as in Gen_12:3) of parents is placed on a par with smiting, because it proceeds from the same disposition; and both were to be punished with death, because the majesty of God was violated in the persons of the parents (cf. Exo_20:12). Man-stealing was also no less a crime, being a sin against the dignity of man, and a violation of the image of God. For אישׁ “a man,” we find in Deu_24:7, נפשׁ “a soul,” by which both man and woman are intended, and the still more definite limitation, “of his brethren of the children of Israel.” The crime remained the same whether he had sold him (the stolen man), or whether he was still found in his hand. (For ו - ו as a sign of an alternative in the linking together of short sentences, see Pro_29:9, and Ewald, §361.) This is the rendering adopted by most of the earlier translators, and we get no intelligent sense if we divide the clauses thus: “and sell him so that he is found in his hand.” – K+D

[daniel1212av]

Exo_21:14-17
“But he who acts presumptuously against his neighbour, to slay him with guile, thou shalt take him from Mine altar that he may die.” These words are not to be understood as meaning, that only intentional and treacherous killing was to be punished with death; but, without restricting the general rule in Exo_21:12, they are to be interpreted from their antithesis to Exo_21:13, as signifying that even the altar of Jehovah was not to protect a man who had committed intentional murder, and carried out his purpose with treachery. (More on this point at Num_35:16.) By this regulation, the idea, which was common to the Hebrews and many other nations, that the altar as God's abode afforded protection to any life that was in danger from men, was brought back to the true measure of its validity, and the place of expiation for sins of weakness (cf. Lev_4:2; Lev_5:15, Lev_5:18; Num_15:27-31) was prevented from being abused by being made a place of refuge for criminals who were deserving of death. Maltreatment of a father and mother through striking (Exo_21:15), man-stealing (Exo_21:16), and cursing parents (Exo_21:17, cf. Lev_20:9), were all to be placed on a par with murder, and punished in the same way. By the “smiting” (הכּה) of parents we are not to understand smiting to death, for in that case ומת would be added as in Exo_21:12, but any kind of maltreatment. The murder of parents is not mentioned at all, as not likely to occur and hardly conceivable. The cursing (קלּל as in Gen_12:3) of parents is placed on a par with smiting, because it proceeds from the same disposition; and both were to be punished with death, because the majesty of God was violated in the persons of the parents (cf. Exo_20:12). Man-stealing was also no less a crime, being a sin against the dignity of man, and a violation of the image of God. For אישׁ “a man,” we find in Deu_24:7, נפשׁ “a soul,” by which both man and woman are intended, and the still more definite limitation, “of his brethren of the children of Israel.” The crime remained the same whether he had sold him (the stolen man), or whether he was still found in his hand. (For ו - ו as a sign of an alternative in the linking together of short sentences, see Pro_29:9, and Ewald, §361.) This is the rendering adopted by most of the earlier translators, and we get no intelligent sense if we divide the clauses thus: “and sell him so that he is found in his hand.” – K+D

Exo 21:18-32 -
Fatal blows and the crimes placed on a par with them are now followed in simple order by the laws relating to bodily injuries.

Exo_21:18-19
If in the course of a quarrel one man should hit another with a stone or with his fist, so that, although he did not die, he “lay upon his bed,” i.e., became bedridden; if the person struck should get up again and walk out with his staff, the other would be innocent, he should “only give him his sitting and have him cured,” i.e., compensate him for his loss of time and the cost of recovery. This certainly implies, on the one hand, that if the man died upon his bed, the injury was to be punished with death, according to Exo_21:12; and on the other hand, that if he died after getting up and going out, no further punishment was to be inflicted for the injury done.

Exo_21:20-21
The case was different with regard to a slave. The master had always the right to punish or “chasten” him with a stick (Pro_10:13; Pro_13:24); this right was involved in the paternal authority of the master over the servants in his possession. The law was therefore confined to the abuse of this authority in outbursts of passion, in which case, “if the servant or the maid should die under his hand (i.e., under his blows), he was to be punished” (ינּקם נקם: “vengeance shall surely be taken”). But in what the נקם was to consist is not explained; certainly not in slaying by the sword, as the Jewish commentators maintain. The lawgiver would have expressed this by יוּמת מות. No doubt it was left to the authorities to determine this according to the circumstances. The law in Exo_21:12 could hardly be applied to a case of this description, although it was afterwards extended to foreigners as well as natives (Lev_24:21-22), for the simple reason, that it is hardly conceivable that a master would intentionally kill his slave, who was his possession and money. How far the lawgiver was from presupposing any such intention here, is evident from the law which follows in Exo_21:21, “Notwithstanding, if he continue a day or two (i.e., remain alive), it shall not be avenged, for he is his money.” By the continuance of his life, if only for a day or two, it would become perfectly evident that the master did not wish to kill his servant; and if nevertheless he died after this, the loss of the slave was punishment enough for the master. There is no ground whatever for restricting this regulation, as the Rabbins do, to slaves who were not of Hebrew extraction. – K+D

[daniel1212av]

Exo_21:22-25
If men strove and thrust against a woman with child, who had come near or between them for the purpose of making peace, so that her children come out (come into the world), and no injury was done either to the woman or the child that was born,

(Note: The words ילדיה ויצאוּ are rendered by the lxx καὶ ἐξέλθη τὸ παιδίον αὐτῆς μὴ ἐξεικονισμένον and the corresponding clause יהיה אסון ואם by ἐὰν δὲ ἐξεικονισμένον ᾖ; consequently the translators have understood the words as meaning that the fruit, the premature birth of which was caused by the blow, if not yet developed into a human form, was not to be regarded as in any sense a human being, so that the giver of the blow was only required to pay a pecuniary compensation, - as Philo expresses it, “on account of the injury done to the woman, and because he prevented nature, which forms and shapes a man into the most beautiful being, from bringing him forth alive.” But the arbitrary character of this explanation is apparent at once; for ילד only denotes a child, as a fully developed human being, and not the fruit of the womb before it has assumed a human form. In a manner no less arbitrary אסון has been rendered by Onkelos and the Rabbins מותא, death, and the clause is made to refer to the death of the mother alone, in opposition to the penal sentence in Exo_21:23,

Exo_21:24, which not only demands life for life, but eye for eye, etc., and therefore presupposes not death alone, but injury done to particular members. The omission of להּ, also, apparently renders it impracticable to refer the words to injury done to the woman alone.)
a pecuniary compensation was to be paid, such as the husband of the woman laid upon him, and he was to give it בּפללים by (by an appeal to) arbitrators. A fine is imposed, because even if no injury had been done to the woman and the fruit of her womb, such a blow might have endangered life. (For יצא roF(  to go out of the womb, see Gen_25:25-26.) The plural ילדיה is employed for the purpose of speaking indefinitely, because there might possibly be more than one child in the womb. “But if injury occur (to the mother or the child), thou shalt give soul for soul, eye for eye,...wound for wound:” thus perfect retribution was to be made. – K+D

Vs. 32-25: This is a restriction of satisfaction in the implementation of a just penalty. Not two tooths for one but a penalty corresponding to the loss.  In it's application there is not record i know of in which someone lost an eye, or tooth or was burned for so causing the loss of another's, but life or life certainly was.

Exo_21:26-27
But the lex talionis applied to the free Israelite only, not to slaves. In the case of the latter, if the master struck out an eye and destroyed it, i.e., blinded him with the blow, or struck out a tooth, he was to let him go free, as a compensation for the loss of the member. Eye and tooth are individual examples selected to denote all the members, from the most important and indispensable down to the very least.

Exo_21:28-30
The life of man is also protected against injury from cattle (cf. Gen_9:5). “If an ox gore a man or a woman, that they die, the ox shall be stoned, and its flesh shall not be eaten;” because, as the stoning already shows, it was laden with the guilt of murder, and therefore had become unclean (cf. Num_35:33). The master or owner of the ox was innocent, sc., if his ox had not bee known to do so before. But if this were the case, “if his master have been warned (בּבעליו הוּעד, lit., testimony laid against its master), and notwithstanding this he have not kept it in,” then the master was to be put to death, because through his carelessness in keeping the ox he had caused the death, and therefore shared the guilt. As this guilt, however, had not been incurred through an intentional crime, but had arisen simply from carelessness, he was allowed to redeem his forfeited life by the payment of expiation money (כּפר, lit., covering, expiation, cf. Exo_30:12), “according to all that was laid upon him,” sc., by the judge.

Exo_21:31-32
The death of a son or a daughter through the goring of an ox was also to be treated in the same way; but that of a slave (man-servant or maid-servant) was to be compensated by the payment of thirty shekels of silver (i.e., probably the ordinary price for the redemption of a slave, as the redemption price of a free Israelite was fifty shekels, Lev_27:3) on the part of the owner of the ox; but the ox was to be killed in this case also. There are other ancient nations in whose law books we find laws relating to the punishment of animals for killing or wounding a man, but not one of them had a law which made the owner of the animal responsible as well, for they none of them looked upon human life in its likeness of God. – K+D

[daniel1212av]

(Exo 22)  If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep. {2} If a thief be found breaking up, and be smitten that he die, there shall no blood be shed for him. {3} If the sun be risen upon him, there shall be blood shed for him; for he should make full restitution; if he have nothing, then he shall be sold for his theft. {4} If the theft be certainly found in his hand alive, whether it be ox, or ass, or sheep; he shall restore double. {5} If a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man's field; of the best of his own field, and of the best of his own vineyard, shall he make restitution. {6} If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field, be consumed therewith; he that kindled the fire shall surely make restitution. {7} If a man shall deliver unto his neighbour money or stuff to keep, and it be stolen out of the man's house; if the thief be found, let him pay double. {8} If the thief be not found, then the master of the house shall be brought unto the judges, to see whether he have put his hand unto his neighbour's goods. {9} For all manner of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, which another challengeth to be his, the cause of both parties shall come before the judges; and whom the judges shall condemn, he shall pay double unto his neighbour. {10} If a man deliver unto his neighbour an ass, or an ox, or a sheep, or any beast, to keep; and it die, or be hurt, or driven away, no man seeing it: {11} Then shall an oath of the LORD be between them both, that he hath not put his hand unto his neighbour's goods; and the owner of it shall accept thereof, and he shall not make it good. {12} And if it be stolen from him, he shall make restitution unto the owner thereof. {13} If it be torn in pieces, then let him bring it for witness, and he shall not make good that which was torn. {14} And if a man borrow ought of his neighbour, and it be hurt, or die, the owner thereof being not with it, he shall surely make it good. {15} But if the owner thereof be with it, he shall not make it good: if it be an hired thing, it came for his hire. {16} And if a man entice a maid that is not betrothed, and lie with her, he shall surely endow her to be his wife. {17} If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins. {18} Thou shalt not suffer a witch to live. {19} Whosoever lieth with a beast shall surely be put to death. {20} He that sacrificeth unto any god, save unto the LORD only, he shall be utterly destroyed. {21} Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt. {22} Ye shall not afflict any widow, or fatherless child. {23} If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry; {24} And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless. {25} If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury. {26} If thou at all take thy neighbour's raiment to pledge, thou shalt deliver it unto him by that the sun goeth down: {27} For that is his covering only, it is his raiment for his skin: wherein shall he sleep? and it shall come to pass, when he crieth unto me, that I will hear; for I am gracious. {28} Thou shalt not revile the gods, nor curse the ruler of thy people. {29} Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me. {30} Likewise shalt thou do with thine oxen, and with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me. {31} And ye shall be holy men unto me: neither shall ye eat any flesh that is torn of beasts in the field; ye shall cast it to the dogs.

[daniel1212av]

Exo 22:1-31 -
The people of God should ever be ready to show mildness and mercy, according to the spirit of these laws. We must answer to God, not only for what we do maliciously, but for what we do heedlessly. Therefore, when we have done harm to our neighbour, we should make restitution, though not compelled by law. Let these scriptures lead our souls to remember, that if the grace of God has indeed appeared to us, then it has taught us, and enabled us so to conduct ourselves by its holy power, that denying ungodliness and wordly lusts, we should live soberly, righteously, and godly in this present world, Tit_2:12. And the grace of God teaches us, that as the Lord is our portion, there is enough in him to satisfy all the desires of our souls. – MHCC

V. 1: RESTITUTION by a thief; After the amount of David judged against himself (2 Sam. 12:6 – unawares) Zacchaeus restored fourfold to any one whom he falsely charged (Lk. 19:. . .

Vs. 2 – 4: MANSLAUGHTER; Self – defense: Verse 2 absolves the home owner from the normal penalty for slaying a man. It being  night and dark (and no light switch) and the thief might well be a murderer, and the owner awaking out of sleep might not be cognizant of the degree of danger help . Verse 3 however, seems to me to be referring to the thief, not the owner as is interpreted by some, and the words in italics added by the translators (“there shall be blood shed for him”; other translations have likewise have bloodguiltiness) seem to militate against the restitution, which is not that blood be shed for him but that “he shall be sold for his theft.” V. 4 requires that the thief restore double  whatever he was found to have stolen. 

Vs. 5 , 6  TORT settlements: This requires restitution for what was consumed by another's possessions or by a set fire (not likely on purposes but for agricultural purposes)..

V. 7  RESTITUTION ctnd. Requires a thief pay double for goods stolen when under the care of another.

V. 8: JUDICIAL INQUIRY: But if  the thief is not found, then a judicial inquiry was to be made as to whether the care taker is innocent of the theft.  “Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?”  (1 Cor 6:7).

V. 9  TORT settlements judicially determined. establishes that in the case of such disputes the two parties involved are to come before the court  with the guilty party paying double in restitution. “Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? {2} Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? {3} Know ye not that we shall judge angels? how much more things that pertain to this life? {4} If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church” (1 Cor 6:1-4).

Exo 22:7-15 -
These laws are,
I. Concerning trusts, Exo_22:7-13. If a man deliver goods, suppose to a carrier to be conveyed, or to a warehouse-keeper to be preserved, or cattle to a farmer to be fed, upon a valuable consideration, and if a special confidence be reposed in the person they are lodged with, in case these goods be stolen or lost, perish or be damaged, if it appear that it was not by any fault of the trustee, the owner must stand to the loss, otherwise he that has been false to this trust must be compelled to make satisfaction. The trustee must aver his innocence upon oath before the judges, if the case was such as afforded no other proof, and they were to determine the matter according as it appeared. This teaches us, 1. That we ought to be very careful of every thing we are entrusted with, as careful of it, though it be another's, as if it were our own. It is unjust and base, and that which all the world cries shame on, to betray a trust. 2. That there is such a general failing of truth and justice upon earth as gives too much occasion to suspect men's honesty whenever it is their interest to be dishonest. 3. That an oath for confirmation is an end of strife, Heb_6:16. It is called an oath for the Lord (Exo_22:11), because to him the appeal is made, not only as to a witness of truth, but as to an avenger of wrong and falsehood. Those that had offered injury to their neighbour by doing any unjust thing, yet, it might be hoped, had not so far debauched their consciences as to profane an oath of the Lord, and call the God of truth to be witness to a lie: perjury is a sin which natural conscience startles at as much as any other. The religion of an oath is very ancient, and a plain indication of the universal belief of a God, and a providence, and a judgment to come. 4. That magistracy is an ordinance of God, designed, among other intentions, to assist men both in discovering rights disputed and recovering rights denied; and great respect ought to be paid to the determination of the judges. 5. That there is no reason why a man should suffer for that which he could not help: masters should consider this, in dealing with their servants, and not rebuke that as a fault which was a mischance, and which they themselves, had they been in their servants' places, could not have prevented.
II. Concerning loans, Exo_22:14, Exo_22:15. If a man (suppose) lent his team to his neighbour, if the owner was with it, or was to receive profit for the loan of it, whatever harm befel the cattle the owner must stand to the loss of: but if the owner was so kind to the borrower as to lend it to him gratis, and put such a confidence in him as to trust it from under his own eye, then, if any harm happened, the borrower must make it good. Let us learn hence to be very careful not to abuse any thing that is lent us; it is not only unjust, but base and disingenuous, inasmuch as it is rendering evil for good; we should much rather choose to lose ourselves than that any should sustain loss by their kindness to us. Alas, master! for it was borrowed, 2Ki_6:5. – K+D

V. 16: FORNICATION; “Then the man that lay with her shall give unto the damsel's father fifty shekels of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days” (Dt. 22:29).

V. 18: WITCHCRAFT; capital offense.  “But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death (Rev 21:.

V. 19: BESTIALITY; capital offense. “For from within, out of the heart of men, proceed ....fornications”  (Mark 7:21).

V. 20: IDOLATROUS worship; capital offense.

V. 21: INHOSPITALITY TO STRANGERS  “Be not forgetful to entertain strangers: for thereby some have entertained angels unawares” (Heb 13:2) .

Vs. 22 – 24: AFFLICTING WIDOWS OR FATHERLESS  CHILDREN;  capital offense by Divine execution. Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world” (James 1:270.

V. 25: USURY disallowed in lending to the poor Hebrews. “Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law” (Rom 13:.

Vs. 26, 27: SECURITY DEPOSIT no to deprive one of a basic necessity, one's night covering, for the LORD wil hear his cry. “That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified” (1 Th 4:6) .

 V. 28: PROFANATION “Thou shalt not revile the gods, nor curse the ruler of thy people.” “gods” refers the latter (Ps. 82:6). “Honour all men. Love the brotherhood. Fear God. Honour the king” (1 Pet 2:17).

Vs. 29, 30: TITHING; Prompt offering of first harvest. From the first born children to female sheep.   “Honour the LORD with thy substance, and with the firstfruits of all thine increase” (Prov 3:9).

V. 31: NO  ROAD KILL; The Hebrews were to eat that which they took in hunting, and not that which died for itself or was killed by another animal. Doing do would defiled them (cf. Lv. 17:15). This was for health reasons.  Spiritually this shows that that which dogs consume was unfit for men. “For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie” (Rev 22:15). But those that will be saved must first account themselves no better than dogs, “Then came she and worshipped him, saying, Lord, help me. {26} But he answered and said, It is not meet to take the children's bread, and cast it to dogs. {27} And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table. {28} Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour” (Mat 15:25-28). And we are to  “Gather up the fragments that remain, that nothing be lost”  (John 6:12b).

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[daniel1212av]

(Exo 23)  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.

[daniel1212av]

Exodus 23 -
This chapter continues and concludes the acts that passed in the first session (if I may so call it) upon mount Sinai. – MHCC

Exodus 23 -
Laws against evil-speaking, Exo_23:1. Against bad company, Exo_23:2. Against partiality, Exo_23:3. Laws commanding acts of kindness and humanity, Exo_23:4, Exo_23:5. Against oppression, Exo_23:6. Against unrighteous decisions, Exo_23:7. Against bribery and corruption, Exo_23:8. Against unkindness to strangers, Exo_23:9. The ordinance concerning the Sabbatical year, Exo_23:10, Exo_23:11. The Sabbath a day of rest, Exo_23:12. General directions concerning circumcision, etc., Exo_23:13. The three annual festivals, Exo_23:14. The feast of unleavened bread, Exo_23:15. The feast of harvest, and the feast of ingathering, Exo_23:16. All the males to appear before God thrice in a year, Exo_23:17. Different ordinances - no blood to be offered with leavened bread - no fat to be left till the next day - the first fruits to be brought to the house of God - and a kid not to be seethed in its mother’s milk, Exo_23:18, Exo_23:19. Description of the Angel of God, who was to lead the people into the promised land, and drive out the Amorites, etc., Exo_23:20-23. Idolatry to be avoided, and the images of idols destroyed, Exo_23:24. Different promises to obedience, Exo_23:25-27. Hornets shall be sent to drive out the Canaanites, etc., Exo_23:28. The ancient inhabitants to be driven out by little and little, and the reason why, Exo_23:29, Exo_23:30. The boundaries of the promised land, Exo_23:31. No league or covenant to be made with the ancient inhabitants, who are all to be utterly expelled, Exo_23:32, Exo_23:33. – Clarke

Exo 23:2 - Thou shalt not follow a multitude to do evil - General usage will never excuse us in any ill practice; nor is the broad way ever the safer for its being crowded. We must inquire what we ought to do, not what the most do; because we must be judged by our master, not our fellow servants; and it is too great a compliment, to be willing to go to hell for company. – wesley

Exo 23:1-9 -
Lastly, no one was to violate another's rights. - Exo_23:1. “Thou shalt not raise (bring out) an empty report.” שׁוא שׁמע, a report that has no foundation, and, as the context shows, does injury to another, charges him with wrongdoing, and involves him in legal proceedings. “Put not thine hand with a wicked man (do not offer him thy hand, or render him assistance), to be a witness of violence.” This clause is unquestionably connected with the preceding one, and implies that raising a false report furnishes the wicked man with a pretext for bringing the man, who is suspected of crime on account of this false report, before a court of law; in consequence of which the originator or propagator of the empty report becomes a witness of injustice and violence.

Exo_23:2-3
Just as little should a man follow a multitude to pervert justice. “Thou shalt not be behind many (follow the multitude) to evil things, nor answer concerning a dispute to incline thyself after many (i.e., thou shalt not give such testimony in connection with any dispute, in which thou takest part with the great majority), so as to pervert” (להטּות), sc., justice. But, on the other hand, “neither shalt thou adorn the poor man in his dispute” (Exo_23:3), i.e., show partiality to the poor or weak man in an unjust cause, out of weak compassion for him. (Compare Lev_19:15, a passage which, notwithstanding the fact that הדר is applied to favour shown to the great or mighty, overthrows Knobel's conjecture, that גּדל should be read for ודל, inasmuch as it prohibits the showing of favour to the one as much as to the other.)

Exo_23:4-5
Not only was their conduct not to be determined by public opinion, the direction taken by the multitude, or by weak compassion for a poor man; but personal antipathy, enmity, and hatred were not to lead them to injustice or churlish behaviour. On the contrary, if the Israelite saw his enemy's beast straying, he was to bring it back again; and if he saw it lying down under the weight of its burden, he was to help it up again (cf. Deu_22:1-4). The words וגו מעזב וחדלתּ, “cease (desist) to leave it to him (thine enemy); thou shalt loosen it (let it loose) with him,” which have been so variously explained, cannot have any other signification than this: “beware of leaving an ass which has sunk down beneath its burden in a helpless condition, even to thine enemy, to try whether he can help it up alone; rather help him to set it loose from its burden, that it may get up again.” This is evident from Deu_22:4, where התעלּמתּ לא, “withdraw not thyself,” is substituted for מעזב חדלתּ, and עמּו תּקים הקם, “set up with him,” for עמּו תּעזב עזב. From this it is obvious that עזב is used in the first instance in the sense of leaving it alone, leaving it in a helpless condition, and immediately afterwards in the sense of undoing or letting loose. The peculiar turn given to the expression, “thou shalt cease from leaving,” is chosen because the ordinary course, which the natural man adopts, is to leave an enemy to take care of his own affairs, without troubling about either him or his difficulties. Such conduct as this the Israelite was to give up, if he ever found his enemy in need of help.

Exo_23:6-8
The warning against unkindness towards an enemy is followed by still further prohibitions of injustice in questions of right: viz., in Exo_23:6, a warning against perverting the right of the poor in his cause; in Exo_23:7, a general command to keep far away from a false matter, and not to slay the innocent and righteous, i.e., not to be guilty of judicial murder, together with the threat that God would not justify the sinner; and in Exo_23:8, the command not to accept presents, i.e., to be bribed by gifts, because “the gift makes seeing men (פּקחים open eyes) blind, and perverts the causes of the just.” The rendering “words of the righteous” is not correct; for even if we are to understand the expression “seeing men” as referring to judges, the “righteous” can only refer to those who stand at the bar, and have right on their side, which judges who accept of bribes may turn into wrong. – K+D

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[daniel1212av]

Exo_23:9
The warning against oppressing the foreigner, which is repeated from Exo_22:20, is not tautological, as Bertheau affirms for the purpose of throwing suspicion upon this verse, but refers to the oppression of a stranger in judicial matters by the refusal of justice, or by harsh and unjust treatment in court (Deu_24:17; Deu_27:19). “For ye know the soul (animus, the soul as the seat of feeling) of the stranger,” i.e., ye know from your own experience in Egypt how a foreigner feels.

Exo_23:10-13
Here follow directions respecting the year of rest and day of rest, the first of which lays the foundation for the keeping of the sabbatical and jubilee years, which are afterwards instituted in Lev 25, whilst the latter gives prominence to the element of rest and refreshment involved in the Sabbath, which had been already instituted (Exo_20:9-11), and presses it in favour of beasts of burden, slaves, and foreigners. Neither of these instructions is to be regarded as laying down laws for the feasts; so that they are not to be included among the rights of Israel, which commence at Exo_23:14. On the contrary, as they are separated from these by Exo_23:13, they are to be reckoned as forming part of the laws relating to their mutual obligations one towards another. This is evident from the fact, that in both of them the care of the poor stands in the foreground. From this characteristic and design, which are common to both, we may explain the fact, that there is no allusion to the keeping of a Sabbath unto the Lord, as in Exo_20:10 and Lev_25:2, in connection with either the seventh year or seventh day: all that is mentioned being their sowing and reaping for six years, and working for six days, and then letting the land lie fallow in the seventh year, and their ceasing or resting from labour on the seventh day. “The seventh year thou shalt let (thy land) loose (שׁמט to leave unemployed), and let it lie; and the poor of thy people shall eat (the produce which grows of itself), and their remainder (what they leave) shall the beast of the field eat.” הנּפשׁ: lit., to breathe one's self, to draw breath, i.e., to refresh one's self (cf. Exo_31:17; 2Sa_16:14). - With Exo_23:13 the laws relating to the rights of the people, in their relations to one another, are concluded with the formula enforcing their observance, “And in all that I say to you, take heed,” viz., that ye carefully maintain all the rights which I have given you. There is then attached to this, in Exo_23:14, a warning, which forms the transition to the relation of Israel to Jehovah: “Make no mention of the name of other gods, neither let it be heard out of thy mouth.” This forms a very fitting boundary line between the two series of mishpatim, inasmuch as the observance and maintenance of both of them depended upon the attitude in which Israel stood towards Jehovah. – K+D

Exo 23:10-19 -
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.  – MHCC

Exo 23:10-12 -
This is the first mention of the Sabbatical year; the law for it is given at length in Lev_25:2. Both the Sabbatical year and the weekly Sabbath are here spoken of exclusively in their relation to the poor, as bearing testimony to the equality of the people in their covenant with Yahweh. In the first of these institutions, the proprietor of the soil gave up his rights for the year to the whole community of living creatures, not excepting the beasts: in the latter, the master gave up his claim for the day to the services of his servants and cattle.

Exo_23:12
May be refreshed - Literally, “may take breath.” – Barnes

Exo 23:13 - 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.

Exo 23:14 - 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.  – Wesley