You shall not follow the crowd in wrongdoing. When you testify in a lawsuit, do not pervert justice by siding with the crowd. Sermons
I. THE SINS PROHIBITED. 1. The raising of a false report. This also is a species of false witness, though of a less formal character than the bearing of false witness in a court of justice. The forms it may assume are innumerable. The three principal are: - (1) Deliberate invention and circulation of falsehoods. (2) Innuendo, or malicious suggestion. (3) Distortion or deceitful colouring of actual facts. In God's sight slander ranks as one of the worst of off, aces. It indicates great malevolence. It is grievously unjust and injurious to the person traduced. It is certain to be taken up, and industriously propagated. For a calumny is never wholly wiped out. There are always some evil-speaking persons disposed to believe and repeat it. It affixes a mark on the injured party which may remain on him through life. Everyone is interested in the suppression of such an offence - the parties immediately concerned, the Church, society at large, the magistracy, God himself - of one of whose commandments (the 9th) it is a daring violation. It is a form of vice which should incur the emphatic reprobation of society, and which, where possible, should be visited with heavy legal penalties. 2. False witness in court. This, as a deliberate attempt to poison the stream of public justice, is a crime which admits of no palliation. It is a form of vice which, so far as we know, has never found a defender. All ages and all societies have united in condemning it as an offence deserving of severe punishment. Yet many a privately-circulated slander may do more harm than a falsehood uttered in the witness-box. God judges of these matters, not by their legal but by their moral turpitude. 3. Wresting of judgment. The corruption of public justice here reaches the fountain head. The judge who gives dishonest decisions betrays the cause of righteousness. He misrepresents the mind of God. He inflicts irremediable injury on the innocent. He opens a floodgate to iniquity. Few men, therefore, are guiltier than he. God will not spare him in the day of his judgment. Even in private life, however, we need to beware of judging rashly, of judging with bias and prejudice, of judging so as to do wrong to individuals, of judging so as to injure truth and retard progress and- improvement. This also is "wresting judgment." II. MOTIVES LEADING TO THESE SINS. 1. The influence of the crowd (ver. 2). There is an infectiousness in the example of a crowd which only a firm back-bone of principle, and some independence of mind, will enable us to resist. The tendency is to follow the multitude, even when it is to do evil. (1) Men like to be on the side that is popular. They dread the reproach of singularity. There are those who would almost rather die than be out of the fashion. (2) A crowd can ridicule, and a crowd can intimidate. It may put pressure upon us which we have not the moral courage to resist. (3) A thing, besides, does not look so evil, when many are engaged in doing it. They do not, of course, call it evil. They put new names upon it, and. laugh at us for our scruples. This may lead us to think that the course in which we are asked to join is not so very bad after all. So we belie or dissemble our real convictions, and do what the crowd bids us. To such influences we are certain to fall a prey, if we are governed by the fear of man more than by the fear of God (Acts 4:19, 20), or if we seek the praise of man more than the honour which comes from God (John 5:44; John 12:4:3). As counteractives to the influence of the crowd we do well to remember that the "vox populi is not always vox Dei;" that the fashion of the clay can never make that right which the law of God declares to be wrong; that the voice of the multitude is one thing to-day, and another thing to-morrow, while truth and duty remain one and the same; that whatever others think, it can never be lawful for us to act contrary to our own convictions; that if the multitude are bent on doing evil, it is our duty, not to go with them, but to be witnesses for the truth in opposition to their courses; that great guilt attaches to us if we do wrong simply in deference to popular sentiment; finally, that there is one who judges us, that is, God, and that he will surely call us to account for all such unfaithfulness to conviction (ver. 7). 2. False sympathy. Judgment was not to be wrested, nor false witness given, out of any quasi-benevolent wish to do a good turn to the poor (ver. 3). The poor man is not to be unjustly dealt with (ver. 6), but neither is he to receive favour. A court of law is not the place for sentiment. Equal measure is to be meted out to all. Judgment is to be given impartially as between brother and brother; rich and poor; citizen and foreigner (ver. 9); applying the same principles to each case, and keeping in view the essential merits as the sole thing to be regarded. 3. Enmity. Emnity to another, or the consideration of another's enmity to us, is not to be allowed to sway us in giving judgment in his cause, or in any other matter in which his rights are affected. This seems to be the connection of vers. 4, 5, with what precedes and follows; but the duty is taught somewhat indirectly by laying down the principle that enmity is not to be allowed to influence us at all, in any of our dealings with our neighbours. The illustrations taken are very striking, and fairly anticipate the gospel inculcation of love to enemies (cf. Deuteronomy 22:1, 4). If an enemy's ox or ass was seen going astray, the Israelite was not to hide himself, and let it go, but was "surely" to take it back again. Or if his enemy's ass fell under a burden, he was not to yield to the temptation to forbear help, but was "surely" to help him to lift it up. A fortiori, he was not to allow himself to be in any way influenced by enmity in giving evidence before the judges, or in pronouncing judgment on a cause brought before him. 4. Covetenseness. (Ver. 8.) This forbids bribery. It is impossible for a judge to take a bribe, whether given directly or indirectly, and yet retain his integrity. Despite of himself, the gift will blind his eyes, and pervert his words. For the same reason a man can never be an impartial judge in his own cause. - J.O.
Thou shalt not fellow a multitude to do evil. Sketches of Sermons. I. EXPLAIN THE NATURE OF THIS PRECEPT.1. It is here assumed that the multitude do evil. This may be inferred — (1) (2) (3) 2. Secondly, the precept in the text supposes that we are in danger of copying the example of the multitude. We may infer this — (1) (2) 3. From a variety of melancholy facts. The multitude who now do evil were not always such adepts in depravity; when they first entered into the broad way their feet were not swift to do evil; they proceeded with hesitating steps, but by practice became hardened in crime. II. URGE REASONS TO INDUCE US TO OBSERVE IT. The multitude doing evil should not be imitated, because they are — 1. Unlawful and unconstituted guides. 2. Bad guides. 3. Dishonourable guides. 4. Unprofitable guides. 5. Dangerous guides. III. IMPART ADVICE FOR THE DIRECTION OF THOSE WHO WISH TO ESCAPE THE ENSNARING WILES OF THE MULTITUDE. 1. Get your minds deeply and thoroughly impressed with the awfulness of your situation. Dangers unseen will be unavoided. 2. Seek the regenerating grace of God. 3. Be on your guard against the seductive wiles and insinuating influence of the multitude. Sinners will entice you; but come out from among them; have no communion with the unfruitful works of darkness (Psalm 1:1). 4. Follow the happy few who strive to do good. Show that you are with Christ by being with His people. Oh, say, "This people shall be my people, and their God my God." Inferences —(1) That the measures of right and wrong are not to be determined by the majority. Good and evil are fixed immutable principles; and their natures are unchangeable, whether many or few follow them.(2) What gratitude is due to God for the revelation of His will, which marks the boundaries of right and wrong; and for the gift of His Son to redeem us from this present evil world: to whom be glory for ever and ever. Amen. (Sketches of Sermons.) (J. C. Coghlan, D. D.) II. THE PROHIBITION WHICH WE ARE CONSIDERING IMPLIES THAT EVERY PERSON IS NATURALLY DISPOSED TO FOLLOW A MULTITUDE TO DO EVIL. III. THE PROHIBITION IN THE TEXT IMPLIES THAT THOSE ARE ALTOGETHER CRIMINAL WHO, FOLLOW THE EVIL EXAMPLES OF EVIL-DOERS, THOUGH THEY ARE THE GREAT MAJORITY OF MANKIND. For — 1. They are free and voluntary in following the examples of those who do evil. 2. Every person acts contrary to his reason and conscience in following a multitude to do evil, which renders him altogether criminal and inexcusable.Conclusion: 1. If men are apt to follow bad examples, as has been said, then there is reason to think that bad examples are the great source of moral corruption in every part of the world. 2. If men are naturally disposed to follow the multitude to do evil, then the truly godly have much more concern in spreading moral corruption, and obstructing the cause of religion than they are apt to imagine. 3. Since men are naturally disposed to follow the bad examples of the multitude, it is easy to see why a people, declining in religion, are so apt to be insensible of their religious declensions. The minority are blended with the majority, and they are all imperceptibly declining together. 4. If all men are naturally disposed to follow the multitude to do evil, then the rising generation are always in a peculiarly dangerous situation. 5. If it be criminal to follow bad examples, it must be far more criminal to set bad examples. 6. If men are naturally disposed to follow the multitude to do evil, then every one in a state of nature has a great reason to fear that he shall live and die in his present unsanctified and impenitent state. Your belonging to the majority will not help you to turn about, but powerfully tend to hinder you. What will you say when He punishes you? (N. Emmons, D. D.) The Lord that made us knoweth our mould and how easily we are persuaded to taste of the forbidden fruit, and how prone to be carried headlong to error, and therefore gives us a caveat, and sets a bar and stop in our way, that we run not to evil because we see others run or lead the way before us. And we shall do well by the way to take notice of our own corruption, as the Lord doth, that in the same we may see the necessity of this precept; for first, nature corrupt is as attractive of evil as the adamant naturally draws iron; just as a spark to tinder or gunpowder. Secondly, evil is diffusive of itself, and such an acquaintance there is between it and us, as the plague cannot so easily infect our bodies as sin doth poison and suddenly infect our souls. Thirdly, our nature is social, and not as the brutes; we readily thrust into company, and therefore being naturally enemies to solitariness, we are ready to follow if any one lead us the way; but if many or a multitude (as here) then we run, and for haste never stay to reason the case, neither in what way nor upon what errand. And, therefore, the Lord would have His people to fence themselves with a rule of prudence, that they be not misled by the crooked steps of others and their own perverse inclinations.1. One reason is in the text: because a multitude may err and run to evil, and may decline to overthrow truth. 2. Multitudes cannot make that to be good which is evil in itself, neither in doctrine nor manners; well they may make an evil worse, but none better. 3. Multitudes cannot keep off the revenge of evil; one evil mate may help his fellow into sin, but cannot help him out of punishment, 4. Multitudes and most men are commonly the worst. The way to hell is broad and the gate wide that leads to destruction, and many go in thereat (Matthew 7:13). "Hell enlargeth itself (Isaiah 5:14)." Tophet is large and wide (Exodus 30:33). And therefore it cannot be the safest way which the most walk in. Contrarily, the fewest are commonly the best; pearls are rare; many hundred false prophets to one poor Micaiah; God's part in the world was ever but a gleaning and a small remnant; and the apostle (1 John 5:19) pronounceth in the name of believers, "We know we are of God, and the whole world lieth in unrighteousness." 5. It is better to walk the right way alone than to wander out of the way with company; better go to heaven alone, or with a few, than with multitudes to hell.Come we now to application of this point. 1. If it be so dangerous to follow a multitude to evil, what a fearful thing it is to lead a multitude to evil! as the magistrate that enacts and commands evil; like Jeroboam that made all Israel to sin. Or the minister that shall be weak as another man by whose example many are corrupted, through loose speeches, unseemly behaviours, libertine courses, fellowship with the abject, opposing the persons and strict courses of such as fear God. 2. See how desperately many men frame their courses while they live as if to do as the most do, were a good and warrantable plea. Because the most are irreligious, without the fear of God, and without conscience: so are they. The most scorn to attend God's ordinance: so do they. Commit a felony, riot, robbery, or rebellion with a multitude, and try if in thy trial before the judge it will be a good plea to say, "I was led, and followed the multitude." What then would you have us to do? In matters of faith build upon a surer foundation than upon numbers and multitudes, whom it was never safe to follow; nor was it ever a good argument either of the truth or true Church. In Christ's time the multitude followed the Scribes and Pharisees, but not Christ nor His apostles; and all the multitude cried, "Crucify Him." And how uncertain a rule this is the father tells us who observed, that in synods and councils the greater side doth oftentimes overcome the better; and another who saith, that in all Divine cases we must not number voices, but weigh them. What sure ground can be expected from the rude multitude, than which nothing is more fickle and uncertain? But we have a surer word, "Being built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner-stone" (Ephesians 2:20; 1 Corinthians 3:11). And we say as Hushai to Absolom (2 Samuel 16:18) "Nay, but whom the Lord and this people, and all the men of Israel chose, his will I be, and with him will I abide." (T. Taylor, D. D.) I. IMITATION IS ONE OF THE GREAT CHARACTERISTICS OF THE HUMAN SPECIES. The same passion that impels us to society, impels us to take part with our companions in their interests and inclinations. Insensibly and without thought we fall into their customs and their manners; we adopt their sentiments, their passions, and even their foibles, and follow the same course as if we were actuated by the same spirit.II. BY WHAT MEANS WE ARE TO KEEP OURSELVES FROM FOLLOWING A MULTITUDE TO DO EVIL. 1. Let us be early and firmly established in the principles of an holy faith. It is education chiefly that forms the human character; and it is a virtuous and religious education that forms the character. 2. Let us beware with what company we associate. 3. Let us acquire firmness and fortitude of mind. (James Logan.) It is said of the roes and hinds that they are most tender and fearful of all beasts, affrighted with any noise, checked with the least foil, turned out of course with the snapping of a stick, presently make head another way, and when they are once out of their wonted walk they run they know not whither, even to their own death. Such is the natural disposition of the multitude or common people, soon stirred up, quickly awry, sometimes running full head one way, on a sudden turned as much another, easily set agog, delighted with novelties.(J. Spencer.) Said Horace Bushnell to his younger brother, who had been to a cheap show and came home crestfallen, "The next time that you see the whole world doing something, be sure not to go with them unless you have some better reason." That was the germ of manly independence out of which the sturdy manhood of that remarkable thinker grew. The sooner a young man learns that there are in this world more silly people than wise, more weak than strong, the better his chances of being a man."Know that the Lord has set apart him that is godly for Himself." Therefore it is no excuse for him to say, "I do but as others do." He is to reckon his hours by the sun, not the town clock; to take God's direction, not the vice of the multitudes, as one of their stamp and at liberty to comply with their fashions.(T. Mantan, D. D.) People Amorites, Canaanites, Hittites, Hivite, Hivites, Jebusites, Moses, PerizzitesPlaces Euphrates River, Mount Sinai, Red Sea, Sea of the PhilistinesTopics Aside, Bear, Cause, Court, Crowd, Decision, Decline, Dispute, Evil, Follow, General, Judgment, Justice, Lawsuit, Masses, Moved, Multitude, Opinion, Order, Pervert, Siding, Speak, Strife, Suit, Support, Testify, Testimony, Turn, Turning, Witness, Wrest, WrongOutline 1. Of slander, false witness, and partiality4. Of charitableness 6. Of justice in judgment 8. Of taking bribes 9. Of oppressing a stranger 10. Of the year of rest 12. Of the Sabbath 13. Of idolatry 14. Of the three feasts 18. Of the blood and the fat of the sacrifice 20. An angel is promised, with a blessing, if they obey him Dictionary of Bible Themes Exodus 23:2 4030 world, behaviour in 5378 law, OT Library The Feast of Ingathering in the End of the Year'And the feast of harvest, the first-fruits of thy labours, which them hast sown In thy 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.' --EXODUS xxiii. 16. The Israelites seem to have had a double beginning of the year--one in spring, one at the close of harvest; or it may only be that here the year is regarded from the natural point of view--a farmer's year. This feast was at the gathering in of the fruits, which was … Alexander Maclaren—Expositions of Holy Scripture Wesley Clothes French Prisoners The Consecration of Joy The Wonderful. The Lord's Prayer. Parable of the Good Samaritan. Appendix viii. Rabbinic Traditions About Elijah, the Forerunner of the Messiah The Second Series of Parables - the Two Parables of Him who is Neighbour to Us: the First, Concerning the Love That, Unasked, Gives in Our Love in the Old Covenant. Palestine Eighteen Centuries Ago Exhortations to those who are Called The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. ) In the Temple at the Feast of Tabernacles. Concerning Justification. Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men. Gen. xxxi. 11 How to Make Use of Christ as the Truth, when Error Prevaileth, and the Spirit of Error Carrieth Many Away. A Discourse of Mercifulness The Development of the Earlier Old Testament Laws The Best Things Work for Good to the Godly Exodus Links Exodus 23:2 NIVExodus 23:2 NLT Exodus 23:2 ESV Exodus 23:2 NASB Exodus 23:2 KJV Exodus 23:2 Bible Apps Exodus 23:2 Parallel Exodus 23:2 Biblia Paralela Exodus 23:2 Chinese Bible Exodus 23:2 French Bible Exodus 23:2 German Bible Exodus 23:2 Commentaries Bible Hub |